LIBRARY OF CONGRESS, 

(Up 

~fo/j> fT 

UNITED STATES OF* AMERICA, 



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nl 



THE 



BOOK OF JOB: 



fesims, attir a; ifikfctical f)amp]jra;s,e. 



BY/* 

ROSSITER W. RAYMOND, PH. D. 



WITH AN INTRODUCTORY NOTE 
By Rev. T. J. CONAOT, D. D., 

AND THE TEXT OF THE REVISED VERSION PREPARED BY DR. CONANT FOR THE 
AMERICAN BIBLE UNION. 




JSfc 



NEW YORK: 

D. APPLETON AND COMPANY, 

549 AND 551 BROADWAY. 

1878. 







COPYEIGHT BY 

D. APPLETON AND COMPANY, 

1878. 



ATJTHOE'S PEEFAOE. 



The members of the Adult Bible Class of Plymouth 
Church, Brooklyn, at whose request this book has been 
published, will need no explanations as to its origin and 
nature ; but, for the information of others into whose 
hands it may fall, some prefatory remarks seem to be 
required. 

During the year 1877 the class referred to was en- 
gaged in the critical study of the Book of Job. This 
portion of Scripture was selected, partly because it is 
one of those which have been most sadly abused both 
in translation and in exegesis ; partly because its ad- 
mitted character as a work of dramatic art takes it to a 
great extent out of the realm of theological controversy, 
and opens it to unprejudiced critical examination ; and 
finally because the result of such an examination is to 
shed unexpected light upon the whole theory of Reve- 
lation as a history of divinely-guided religious culture. 

The metrical paraphrase was prepared, week by 
week, as the class advanced in the study of the text, 



4 AUTHOR'S PREFACE. 

and was presented as a convenient means of conveying a 
version more accurate in its fidelity to the thought of 
the original than that of King James's translators. As 
English poetry, it can lay claim to no other virtue than 
that of Saxon simplicity. Those scholars who are ac- 
quainted with the translations and commentaries of 
Ewald, Hirzel, Delitzsch, and Conant will find no star- 
tling novelty in the departures of this paraphrase from 
the accepted version. The original has been studied 
only through these and other authors, and no change 
has been adopted which is not justified with weighty 
arguments by one or more of them. Where equally 
good authorities disagree, the ground of choice among 
them has been furnished by the context rather than 
the word or phrase in dispute. 

While the paraphrase is chiefly to be judged as an 
attempt to reproduce the thoughts and arguments of 
the original, it may possibly serve also to convey a 
juster conception of the poetry. Much of the current 
talk of the sublimity of Job is based on vague impres- 
sions, formed without analysis. For instance, a famous 
passage in the 39th chapter describes the neck of the 
war-horse as " clothed with thunder " — a phrase which 
is often quoted with admiration, but is merely a sono- 
rous mistranslation. The notion of noise is inseparable 
from our word thunder, while the notion of thunderous 
noise has nothing to do with the mane of a charger. 



AUTHOR'S PREFACE. 5 

It is the shaking of the mane which the original indi- 
cates — a shaking which inspires awe in the beholder. 
This instance is mentioned because it is familiar. 
Many others will be found by the reader, in which the 
obscurity of the common version entirely internets the 
thought. 

It was originally intended to publish the paraphrase 
only, as an epitome and memento of the course of study 
pursued by the class. But a revision of it for this pur- 
pose soon developed the necessity of accompanying it 
with some of the lectures and running comments which 
had attended its first delivery. The execution of this 
plan has been much hindered by professional duties, 
which have left but scattered and scanty intervals for 
the work of winnowing, arranging, verifying, and writ- 
ing out the memoranda remaining from the colloquial 
discourses and discussions of many Sunday afternoons. 
Space as well as time has been limited ; and for this 
reason the critical notes accompanying the paraphrase 
have, of necessity, been much abridged. As a conven- 
ient method of effecting this abridgment, those notes 
have usually been omitted which justified the variations 
from the accepted version, where such variations consist 
in the adoption of Conant's version instead. The lat- 
ter, prepared by the Rev. T. J. Conant, D. D., for the 
American Bible Union, and published by that society, 
is strictly a " revised " version ; that is, it retains the 



6 AUTHOR'S PREFACE. 

phraseology of our English Bible wherever a conscien- 
tious application of the rules adopted in translation 
does not require a change. In the quarto edition, with 
introduction and notes, published by the Bible Union, 
the changes in translation are amply discussed and vin- 
dicated ; and to that volume, which is easily accessible 
in this country, the reader of this paraphrase, chiefly 
based on that version, is referred for the explanation of 
its peculiar renderings. But the German translations 
of Ewald, Delitzsch, and others, being not revisions, 
but free, original versions, give to many passages inter- 
pretations which seem preferable to their more conser- 
vative counterparts in the Revised Version. These 
authorities are not so likely to be within reach of 
American students, and hence, where one of them has 
been followed in any important deviation, the notes 
will be found to point out the difference. 

By the courtesy of the American Bible Union, the 
text of its Revised Version is included in this volume ; 
but from what has already been said, the reader will 
comprehend that, for a careful study of the paraphrase, 
the critical notes of the quarto edition already men- 
tioned are necessary. 

Special acknowledgment should also be made of the 
valuable advice and assistance received from Dr. Conant 
personally, and for the introductory notice which he has 
kindly furnished to the present volume. 



AUTHOR'S PREFACE. ? 

As to the views expressed in the explanatory essays 
concerning the age, nature, structure, and teachings of 
the Book of Job, it may be said that, while they do not 
in all respects coincide with those of any previous 
writer on the subject, they have been conscientiously 
formed and expressed, without any desire for novelty 
as such; and they are suggested with all deference, 
from the standpoint of a Christian layman, in the hope 
that they may contribute somewhat to a better appreci- 
ation of one of the most remarkable books of Scripture. 

E. W. E. 

Brooklyn, June, 1878. 



CONTENTS. 



PAGK 

Intboductoey Note 11 

I. The Book of Job 15 

II. AUTHOESHIP AND AoE OF THE BOOK ... 18 

III. The Book of Job as a Histoeical Pictuee . . 23 

IV. The Plan and Puepose of the Book ... 36 
V. The Place of the Book in Peogeessive Eevelation 50 

VI. The Revised Veesion and Meteical Paraphrase . 63 



INTE0DUCT0EY NOTE. 



I have read with much interest the manuscript of 
the following work on the Book of Job. Without ac- 
cording with all the writer's views, as will appear from 
his own notes, I cordially commend his book, as a fresh 
and in many respects original discussion of the leading 
topics suggested by the study of this interesting portion 
of oar canonical Scriptures, and noblest production 
of the Hebrew mind. Its popular form, its freedom 
from scholastic and theological technicalities, its novel 
and occasionally somewhat startling suggestions, always 
thoughtful and worthy to be weighed, will do much to 
awaken fresh interest in this ancient and too much 
neglected poem. 

The book consists of critical essays, version, and 
notes, in the following divisions : 

I. General outline of the poem. 

II. Its author and age. 

III. Analysis of it as a historical picture ; namely, 
of the age selected by its author for a historical back- 
ground, as represented in allusions scattered through 
the book; physical features of the country; animals 
and plants ; inhabitants, their possessions, social institu- 



12 INTRODUCTORY NOTE. 

tions, domestic servitude, diet, clothing, ornaments, occu- 
pations, and industries ; other lands as known by travel ; 
rock inscriptions ; laws and public institutions ; walled 
cities ; science of nature, of mind ; religious ideas. 

IV. Plan and purpose of the poem. Jehovah, lov- 
ing goodness and believing in it, and Satan, hating and 
sneering at it, now first brought out in contrast. Yiews 
of God, of life and providence, differing from the ear- 
lier divine teachings, but legitimately following them in 
the line of progressive inspiration and revelation of truth. 
Didactic element of the poem, according to the four 
leading views; underlying notions of providence and 
sin. The conception of Satan in the Book of Job ; a 
single feature, but an eternal one, and the germ thought 
of the whole New Testament conception. 

Y. Its place in progressive revelation. Doctrine of 
calamity and doctrine of Satan. Yiews found in pre- 
vious sacred writings criticised in this, a proof that they 
preceded it. Suggestion of suffering as a test of good- 
ness ; expanded and supplemented in later writers — as 
suffering for the truth, vicariously for others, the just 
for the unjust, educational, etc. ; all expanded and illu- 
mined in the New Testament. A new theory of suf- 
fering revealed in Christ, and shared by His people as a 
precious experience. 

Finally. Pain, a part of the plan of evolution in 
the natural and spiritual world ; divinely perceived by 
Job, and declared in the New Testament. Function of 
pain shown by science ; recognized by Paul, Pom. viii. 
19-24. 

The writer, a scientist by profession, and a devout 
believer in the divine authority of the Holy Scriptures, 



INTRODUCTORY NOTE. 13 

lias mastered the literature of the poem ; and with lov- 
ing appreciation he seeks to set forth its many claims 
on the student of the Scriptures, and on all who are 
interested in the struggle of ages with the vexing prob- 
lems of human life and divine providence. 

T. J. Co^ant. 



THE BOOK OF JOB. 



i. 

THE BOOK OF JOB. 



A perusal of this book as a whole leads to several 
conclusions concerning it, with the recognition of which 
it will be well to preface our deeper study of its contents. 

In the first place, I need scarcely remark, the text as 
given in our English Bible is exceedingly obscure. Whole 
passages are almost unintelligible, and the connections 
and transitions of the argument or the poetry are often 
lost. The difficulties which arise from this cause will, I 
trust, be removed as we proceed, by suitable comments or 
by the substitution of a closer and clearer translation. 

It is evident at once that the body of the book is a 
dramatic and didactic poem. Hence we should naturally 
not expect it to be an accurate transcript of actual con- 
versations. This conclusion is confirmed by numerous 
evidences of an artificial structure, such as the regular re- 
currence of the speakers, each in his turn, the division of 
the speeches into strophes, the competitive odes or hymns 
of praise interjected into the dialogue, the numbers of 
Job's cattle and children before and after his affliction, 
and (according to some commentators) the names of his 



16 TEE BOOK OF JOB. 

younger daughters, Jemima, a dove ; ICezia, the fragrant 
cassia ; and JTeren-happuch, a paint-pot for cosmetics. 
Even without these evidences, it would be difficult to be- 
lieve that this series of sustained, often sublime, poetic 
discourses could have been uttered, in fact, as an im- 
promptu colloquy among the persons and under the cir- 
cumstances described. We have to deal, then, with Job 
and his friends as we would with characters in a drama, 
not personages in a history. 

But Job is referred to, elsewhere in the Bible, as a 
real, historic person ; * and Ewald holds that the names 
of Job and his friends are not fictitious but legendary. 
Moreover, the disease of Job agrees in symptoms (burning 
of the skin, ulcers, drying, cracking, and thickening of the 
skin, wasting of the body through years, offensive and 
contagious breath, suffocation day and night) with a va- 
riety of elephantiasis ; and it is not improbable that this 
was a part of the true history of a real man, Job. 

We may conclude, then, that the author of this drama 
selected as a basis the story of the affliction and restora- 
tion of a historical personage. This variety of literary 
composition has been common in all ages. All historical 
plays are instances of it. The Book of Ecclesiastes is even 
bolder in its adoption of a celebrated name. In that case, 
the author himself speaks as King Solomon. 

We see at a glance, also, that the didactic purpose of 
this drama is apparently twofold. The prologue states 

1 See Ezek. xiv. 14, 20; James v. 11. The note of the Seventy also 
(about 280 b. c), attempting to identify Job with the Jobab of Gen. 
xxxvi. 32, is of some value as evidence at least of a strong tradition. 
There are also legends about Job in the Koran ; but these may be mere- 
ly distorted inferences or fanciful additions to the book. One of them 
tells how, after his afflictions were happily ended, he "gently chastised" 
his erring wife ! 



TEE BOOK OF JOB. 17 

one problem — namely, the possibility of disinterested 
goodness among men. The dialogue discusses another — 
namely, the rule and the meaning of God's providential 
dealings with men. Prologue and epilogue, being written 
in prose, and disconnected from the rest of the book, 
have been suspected of a different authorship. But this 
hypothesis is not necessary to account for their difference 
in form, spirit, and contents, as we shall see. It is indeed 
remarkable that Satan is presented in the prologue as the 
active tormentor of Job, and yet neither his agency nor 
his existence is so much as hinted at by Job, or his 
friends, or Jehovah ; and still more remarkable that the 
meaning of Job's affliction — namely, as a test of his good- 
ness — should not be once alluded to after the prologue. 
But I think a true conception of the plan and object of 
the drama not only explains but requires these peculiari- 
ties, as well as the omission of the name Jehovah from all 
parts of the book, except the prologue, the epilogue, and 
the speech of Jehovah itself. 1 

Another and most important peculiarity is the omis- 
sion of all those allusions to the laws, customs, and his- 
tory of the Israelites with which other Hebrew books are 
filled. We are ready to exclaim that the author could 
not have heard of the wilderness, the Red Sea, the Egyp- 
tian captivity, since he was able to discuss the subject of 
God's providence without referring to them. Concerning 
tabernacle and temple he is equally silent, though he 
makes his hero cry out in vain for the presence of God — 
a presence which in this special sense a Hebrew would 
have sought where the Shechinah dwelt. On the other 
hand, the book abounds in allusions and descriptions 

1 See a single exception, chap. xii. 9. Another reading gives "God" 
here. 



18 TEE BOOK OF JOB. 

showing familiarity with Egypt and Arabia. The hippo- 
potamus, the ostrich, the crocodile, the swift river-canoes 
of the Nile, the operations of mining, the characteristics 
of climate and industry, the aspect of the heavens in va- 
rious latitudes — these and many other signs show that the 
author had traveled or dwelt in those countries. 

We are thus led to consider the question, Who wrote 
the book ? or, if that be insoluble, the perhaps more im- 
portant question. At what period was it probably written ? 



II. 



AUTHORSHIP AND AGE OF THE BOOK. 

Under this head we are met at once by the uniform 
Jewish tradition that Moses wrote " Job ; " and, since it 
contains no allusion to the exodus, that he wrote it before 
the exodus. The argument in favor of this view is suc- 
cinctly and forcibly stated by Conant in his " Introduc- 
tion to the Revised Version of Job." But there are two 
considerations which counterbalance all that can be said 
on that side. The first is that the composition of such a 
work presupposes an audience for it, and therefore a sort 
of current in the thought of the age running toward such 
subjects. The tone of this book is not that of the Egyp- 
tian captivity, but rather of a period subsequent to David. 
The second, and to my mind conclusive, consideration is 
that the doctrines of the book are clearly post-Mosaic. 
If we are to believe that Moses wrote it, then we must 
believe that he held these views as an esoteric philosophy, 
and omitted from the religion which he gave to his peo- 



THE BOOK OF JOB. 19 

pie the truths which had been revealed to him in the des- 
ert. The book itself must have been suppressed until long 
after his day. The ignorant Israelites could not have 
been trained under the discipline of the Law, if they had 
had at the same time the fiery, cynical, half -skeptical, and 
enigmatical commentary which the Book of Job fur- 
nishes. There is nothing abnormal or contrary to the 
conception of an inspired revelation in the development 
of truth by wider views and deeper analysis through suc- 
cessive sacred writers. But it is repulsive to conceive of 
an inspired teacher as first gaining the wider view, and 
then deliberately hiding it, to utter the truth in cruder 
and more partial forms. 

Again, the proximity of Moses in time and place to the 
scene of this story, though urged in support of his author- 
ship, is rather an argument to the contrary. For if, as 
we have seen, the book is poetry, based on a few histori- 
cal facts, it is far more likely to have been written when 
the facts themselves had become a legend rather than a 
familiar history. Moses makes no mention of Job in his 
history of the patriarchal ages. 

Some of these considerations are equally conclusive 
against any Hebrew authorship of this book before the 
exodus. We are therefore driven to suppose either that 
it was written by a foreigner, and subsequently translated 
into Hebrew, or that it was written by a Hebrew of a 
later period, who intentionally avoided all Jewish pecul- 
iarities, ignoring Abraham, Isaac, and Jacob, and the his- 
tory of the children of Israel. 

The first of these suppositions would be a very con- 
venient solution of several difficulties. But it is exposed 
to three serious objections. The style of the book is pro- 
nounced by all the best critics to be in form and spirit 
that of an original creation ; there is no scrap of tradition 



20 THE BOOK OF JOB. 

to countenance the notion of its foreign origin ; and its 
conception of God and His relations to the world is so 
deeply and characteristically Hebrew, that it is difficult to 
conceive of its birth in any other literature. On this point, 
further remarks will be made, in a subsequent chapter. 

We are thus shut up to the conclusion that the Book 
of Job was written by a Hebrew, who, having placed the 
scene and characters of his drama before the dawn of the 
Jewish national history, avoided, in obedience to the rules 
of his art, the anachronism of introducing allusions to that 
history. The deeper motive of thus rendering more freely 
and widely applicable to human life the discussion of the 
great problem of Providence, may be supposed to have 
actuated him in this choice of characters. The opinions 
and practices of his own age could be criticised with 
greater force through the fictitious speeches of personages 
long passed away. A close study of the book leads us to 
suspect that this is really what it does ; and there is 
nothing in the literary device thus supposed to be em- 
ployed which is either uncommon among profane, or un- 
worthy of sacred, writers. 

It is not practicable to fix closely the date of the com- 
position. Without citing in detail the arguments ad- 
vanced at different periods by scholars, we may say that, 
on the whole, it appears probable that it was before the 
captivity, and after the reign of David. Several lines of 
inquiry converge toward the period favored by Ewald, 
the early part of the seventh century b. c, or a somewhat 
earlier date, perhaps 750 b. c. These investigations con- 
sist chiefly of a minute study of the passages in the Book 
of Job which seem to be quoted jor adapted from other 
Scriptural books, and vice versa. It is, of course, not always 
easy to decide which is the original, and which the sec- 
ondary, use of the figure or expression common to two 



THE BOOK OF JOB. 2i 

books, 1 nor can it be safely assumed as certain that the 
similarity indicates any connection. This kind of reason- 
ing is acknowledged to require much critical insight as well 
as learning, and to acquire force only when many corrob- 
orative instances have been accumulated. 

There is in the present case another criterion — namely, 
the analysis of the doctrines of the book, and the determi- 
nation of their place in the series of progressive revela- 
tion. This inquiry will occupy another chapter, and will 
be found to furnish a strong corroboration of the view 
above indicated as to the age of the drama. 

The person of the author is absolutely unknown. The 
various conjectures which have been put forth (apart 
from that which names Moses, on the authority of tradi- 
tion) are entirely without basis. 

As to the genuineness and unity of the book, as we 
possess it, there are some differences of opinion. The 
prologue, the speech of Elihu, a part of the address of 
Jehovah (xl. 15 to xli. 26), and the epilogue are pro- 
nounced, some by one eminent scholar and some by an- 
other, to be additions by a later hand. All are defended, 
however, with equal ability, by scholars of equal candor. 
The conclusion to which I have been led by repeated 

1 As a specimen of this argument, I quote (condensing and translat- 
ing) the following from Ewald's " Buch Ijob " (2. Auflage, 1854, p. 
64) : " Of the Psalms of the third period, some refer very distinctly 
to this book; as also Zech. i. 10, 11, iii. 1, 2, and vi. 5, presuppose as 
long known the descriptions in the first chapters of Job. The term 
warfare in Is. xl. 2 is from Job vii. 1, or of the same period. Ezek. xiv. 
14, 20 mentions Job, because the book had made that hero again fa- 
mous. In Jeremiah, and still more in Lamentations, are many echoes. 
Compare Jer. xx. 14-18, xv. 18, xvii. 1, xlix. 19, with Job iii. 3-26, vi. 
15 et seq., xix. 24, ix. 19, and Lam. i. 12, 13, ii. 4, iii. 4, *7, 9, 12, etc., 
with numerous similar passages in Job. On the other hand, the phrase 
in Job ix. 8 is probably from the earlier and simpler Amos iv. 13," etc. 



22 THE BOOK OF JOB. 

study of the debate is that the speech of Elihu is quite 
probably an interpolation, but that the rest are genuine. 1 
This question, however, will not affect the view to be 
taken of the object and teachings of the book. The con- 
clusions to which we shall be led are substantially the 
same, whether the speech of Elihu was originally an inte- 
gral part of the composition, or was, as some suggest, 
subsequently added by the author himself, or was, as 
others assert, inserted by a later hand. In any case, 
whatever Elihu says that the other characters have not 
said before him bears the relation of an afterthought to 
the debate. The theory that Elihu is neither answered 
by Job nor reproved by the Almighty, because he had 
put forward the true solution of the problem under dis- 
cussion, and had done it in a proper spirit, will not bear 
examination. 2 

a For able defences, see Conant's " Introduction," already cited, and 
Smith's " Dictionary of the Bible," art. " Job." As to the speech of 
Elihu, the argument of Ewald is partly reproduced by Mr. J. A. Froude 
(" Short Studies on Great Subjects — The Book of Job "). It is not, how- 
ever, the philological argument (which Conant forcibly answers), but the 
literary one, and particularly (1) the silence of the book as to Elihu; (2) 
the reply of the Almighty to Job, ignoring Elihu ; (3) the different style 
and the weakness, when candidly considered, of Elihu's speech as a 
whole; and (4) the completeness and greater strength of the poem with- 
out it, which seem to me to incline the balance against it. 

2 Not only such passages as xxxiv. 5-9, 36, 37, xxxv. 15, 16, and 
xxxvi. 5-21, but the whole spirit of the speech, shows that Elihu regards 
Job in the same light as do the three friends, that of an unrepentant 
sinner and hypocrite ; and it would be difficult to point out what they 
have said of God that is "not right," which Elihu does not say or imply. 
He does indeed suggest the merciful purpose of affliction to lead man to 
repentance ; but the greater difficulty, which Job has so eloquently 
stated, concerning the prosperity of the wicked, he does not meet at all, 
except by an impotent denial that they are prospered — a return to the 
ground on which the three friends had been ignominiously defeated by 



TEE BOOK OF JOB. 23 

III. 

THE BOOK OF JOB AS A HISTORICAL PICTURE. 

A historical picture may be a picture painted in the 
period, and perhaps by an eye-witness of the scene, which 
it commemorates ; or it may be merely the attempt of a 
skillful and scholarly artist to depict a period and a scene 
with which his learning and his fancy, not his personal 
experience, have made him acquainted. In like manner, 
history itself may be either contemporaneous, such as is 
furnished by the newspapers, or retrospective and second- 
ary, based on contemporaneous documents. The Book of 
Job, considered as a historical picture, belongs to the sec- 
ond class. It was not written in the age which it de- 
scribes. It is a picture of that' age drawn by a scholar 
and artist who never saw it, and centuries after it had 
passed away. Its hints of manners, laws, and beliefs are 
not the unconscious self -betrayals of nature ; they are the 
skillful touches of art. While this fact diminishes, on 
the one hand, the historical authority of the book, it en- 
hances, on the other hand, its literary excellence. In a 
few instances, possibly, the author has been betrayed into 
anachronisms. The allusions to the captivities of nations, 

an appeal to facts too notorious to be contradicted. To call this arro- 
gant but insufficient reply so complete that, in the conception of the au- 
thor, Job could not refute it, and the Almighty must needs approve it 
by silence, is to underrate the poet's grasp of his subject, and destroy 
the real teaching of the book, which is, plainly enough, that the problem 
of Providence is, by reason of the greatness of God and the littleness of 
man, in its nature insoluble, and that the current theories on the subject 
were then, as they are now, inadequate. See, for further discussion of 
this, the following chapters. 



24 THE BOOK OF JOB. 

for instance, seem to be more appropriate to the age of 
the writer than that of his subject ; and the speculative 
tone of the discussions concerning Providence is in a cer- 
tain sense not like the patriarchal period. But the latter 
is an allowable poetic license. On the other hand, there 
are ample proofs of the skill and consistency with which 
he has adhered to the type he had chosen. Writing 
in an age of commerce, and making frequent allusion 
to the sea, he does not once mention ships, because ships 
were not in keeping with the patriarchal times of which 
he was writing. Holding himself a clear belief in the ex- 
istence of Satan and his personal hostility to good men, 
he does not put into the mouth of any of his characters a 
hint of this doctrine, presumably of later origin than their 
time. Not unacquainted, if we suppose him to have read 
the Scriptures of his own people, with the idea of suicide 
as an escape from suffering or dishonor, he nevertheless 
represents his hero as enduring the utmost pangs without 
a thought of it, and finally rewards him with that pro- 
longed life, far beyond the longest lives of the times of 
Ezekiel or Jeremiah, which constituted in the estimate 
of the patriarchs the seal of the favor of God. Above 
all, he rigidly excludes from this drama all references to 
the national history of the Jews. Adam is mentioned by 
name, 1 and the flood is probably alluded to in a single 
passage ; 2 but here the historical references stop, except 
so far as the names of men and places remind us of patri- 
archal worthies. From such evidences as these, we are 
justified in concluding that this unknown author under- 
took to give to his discussion of a great religious question 
the setting of a period not his own, and to keep his poetic 
genius, therefore, within the self -prescribed limits of his- 

1 xxxi. 33. - xxii. 16. 



THE BOOK OF JOB. 25 

torical accuracy. It is worth our while to spend a few 
moments in reconstructing, from the rich material be- 
fore us, the conception which existed in the poet's mind 
while he wrote. 

Idumsea on the south, Judaea on the west, Bashan on 
the north, and Arabia on the east, inclose the scene of 
this history — a land of fertile fields, alternating with wide 
stock-ranges and pastures, and bounded by mountains and 
deserts. The climate is that of a dry inland plateau ; * 
the sun blazes hot by day, 2 but the nights are cool, 3 and 
through the clear atmosphere the moon and stars shine 
with peculiar brightness. 4 Ice and snow lie on the moun- 
tains in the winter, and, thawing in the spring, fill the 
ravines with turbid torrents, 6 which flow out into the des- 
ert and lose themselves, or in the heat of summer dry up 
and disappear. The rainy season proper, which occurs in 
the autumn, is followed by a few irregular spring show- 
ers, called the latter rains, 6 on which the fate of the growing 
crops chiefly depends. But in the dry season also storms 
are not unknown. Thunder and lightning, 7 great cloud- 
bursts with deluges of sudden rain, and whirlwinds, 8 form 
suddenly in the sky, or come sweeping on the stormy east 
wind ; 9 and sometimes the simoom from the south invades 
the pastures and overwhelms the flocks. 10 The scarred 
mountain-sides bear witness in their rocky canons of the 
force of carving torrents," which have scattered the de- 
bris far over the plain. 

Water is the source and sign of all prosperity in such 
a land ; 12 without its supply, either by rain or in streams, 
the dreaded drouth 13 destroys all. Only the mountain 

1 vi. 15, etc. 2 xxx. 28. 3 xxiv. 7. 4 xxv. 5; xxxi. 26. 5 vi. 15. 
6 xxix. 23. 7 xxii. 16 ; xxvi. 14 ; xxx. 22 ; xxxviii. 1, 25 ; xxxviii. 35-38. 
8 xxvii. 20. 9 xv. 2 ; xxvii. 21 ; xxviii. 24. 10 i. 16. » xiv. 19. n v. 10. 

13 xv. 30. 

2 



26 THE BOOK OF JOB. 

pastures, haunted by the wild goats and asses, are com- 
paratively exempt from such visitations. The failure of 
the harvest or the destruction of the herds, whether by 
such climatic vicissitudes or by the ruthless hand of war, 
brings famine, 1 and upon famine follows pestilence. 2 
Sometimes ice, snow, and hail afflict the valleys, 3 causing 
distress and loss. Either through legends or by personal 
observation, the terrors of volcanoes 4 and earthquakes 6 
are not unknown. The regular floods of the Nile, 6 like 
the inhabitants of its waters, or the unknown stars which 
shine in southern zones, or the great, mysterious, stormy 
Mediterranean and Indian seas, 7 are known only by hear- 
say to the dwellers in this inland realm. 

Of animals, there are a few species employed by man, 
and many others running wild. Thousands of sheep 
(guarded by dogs), goats, camels, oxen, and asses consti- 
tute the chief wealth of the richest proprietors ; 8 the 
horse is apparently not well known, except as a terrible 
animal, rushing with the chariot into battle, 9 or as used 
in hunting by some of the desert tribes. 10 The onager or 
wild ass, 11 the deer, and the chamois 12 roam the hills ; 
the lion and the jackal haunt the jungle or hunt on the 
sandy plain. 13 The wild ox 14 (perhaps the buffalo, or 
perhaps a more imposing . and untamable animal) is 
occasionally seen ; and still stranger beasts, such as 
the unwieldy hippopotamus, 16 the fierce crocodile, 16 and 
the swift ostrich, 17 are known through travelers. Per- 
haps the last even inhabits some portions of the land 
of Uz. 18 

! v. 20. 2 v. 20; xxvii. 15. 3 xxxviii. 22, 29. 4 xviii. 15. 5 ix. 5 ; 
xxvi. 11. 6 vii. 12. 7 ix. 9; xxvi. 16. 8 i. 3, 17; vi. 5; xxiv. 2, 3. 
9 xxxix. 19, etc. ,0 xxxix. 18. n vi. 5; xi. 12; xxiv. 5; xxxix. 5. 
12 xxxix. 1. 13 iv. 10; xvi. 10 ; xxxi. 29; xxxviii. 39. u xxxix. 9. 15 xl. 
15. 16 vii. 12; xli. 1. 17 xxxix. 13-18. 18 xxx. 29. 



THE BOOK OF JOB. 27 

The hawk l and the vulture a find their food in the 
decaying carcasses of the lion's prey, or the bodies of 
animals dead from age or accident ; while the eagle sits 
in his mountain eyrie, and watches for his chance to 
swoop and slay. 3 Other birds too are known, and some, 
perhaps rare, imported ones of curious plumage or melo- 
dious song, are kept to please the ladies. 4 Harmless 
grubs, 5 worms, 6 and spiders 7 delve and spin in the field ; 
the asp and the adder are apparently the only poisonous 
reptiles 8 commonly found. Fishes are not an article of 
food ; perhaps they are not known at all, except vaguely, 
as inhabitants of the distant sea. 9 Bees furnish honey ; 10 
moths flutter and die, or lay their eggs in store-closets 
among the garments, as they have done and will do, to 
the annoyance of the housekeeper, forever. 

In the plain the palm 1X and the olive, 12 and on the 
mountain the cedar, 13 stand as emblems of strength, glory, 
and fruitf ulness. The bramble 14 of the wilderness, trans- 
planted and cultivated, furnishes a thorny hedge 15 to 
protect the field and garden. The papyrus, 18 both grace- 
ful and useful, waves by the river side, or is manufactured 
into cords, or even woven into boats. Grass grows wild ; 17 
willows, 18 marsh-grass, 19 and lotus 20 fringe the streams ; 
the salt-plant and the broom 21 dot the desert, as do the 
sage and grease-wood in the great interior basin of North 
America ; the cultivated fields bear wheat and barley, 22 
and in the vineyards hang clusters from the vine. 23 Flow- 
ers of some kind there must be, since all things that grow 
bloom ; but they seem to attract little love or notice. 

1 xxxix. 26. 2 xxxviii. 41. 3 xxxix. 27. 4 xli. 5. 5 xxv. 6. 6 xxi. 
26, etc. 7 viii. 14. * xx. 16. 9 xii. 8. 10 xx. IV ; iv. 19 ; xiii. 28 ; xxvii. 
18. n xv. 32. 12 xv. 33. 13 xl. 16. 14 xxx. 7. 15 v. 5 ; xix. 8. 16 viii. 
11 ; ix. 26 ; xl. 21 ; xli. 2. 17 xxxviii. 27 ; xl. 15. 18 xl. 22. 19 viii. 11. 
20 xL 22. 21 xxx. 4. 22 xxxi. 40. 23 xv. 33. 



28 TEE BOOK OF JOB. 

Even the poet only sees in them a type of frailty and 
swift destruction. 1 

Amid such natural surroundings lives a race of men, in 
whom the old patriarchal simplicity has not yet been su- 
perseded by the multitude of new ideas and occupations 
which have been added to it. They still count their 
wealth in flocks and herds, or in hoarded treasure of pre- 
cious metals or rich clothing. 8 They still practise po- 
lygamy, 3 and maintain the authority of the father and 
head of the family over all his descendants and depend- 
ents. 4 Old age is held in reverence among them, 5 and 
the first-born son leads his brethren. 6 Themselves a race 
of conquerors, they have banished or enslaved the abo- 
rigines, 7 who are so degraded as not to be useful even as 
laborers, but lurk in caves, feed on roots and herbs, or 
hang about the settlements to steal. Slaves there are 
besides, 8 both captives of war 9 and helpless victims 
seized in childhood for the debts of their parents. 10 Their 
lot is hard or easy, according to the temper of their mas- 
ters. If they are wronged, they have no redress. Only 
the fear of God's wrath restrains the absolute power of 
the slaveholder " — in too many cases an impotent consid- 
eration. Woman takes no part in public or social doings, 
and is regarded as an inferior creature. 12 The poor who 
are not slaves labor for hire. 13 In the cities there are 
houses 14 and palaces ; 16 in the country people dwell chiefly 
in tents. 18 Hospitality is shown to strangers ; 1T kinsmen 
maintain intimate relations ; 18 friends make long journeys 
to visit one another. 19 Feast-days are kept ; 20 great joy 



1 xiv. 2. 2 xxvii. 16, 17. 3 xxvii. 15. 4 i. 4, etc. 5 xv. 10; xxix. 8. 
i. 19. 7 xxiv. 5; xxx. 1-8. 8 i. 3, 15, 17; iii. 19; xix. 16. 9 iii. 18. 
vi. 27 ; xxiv. 9. » xxxi. 13. 12 ii. 9, 10 ; xv. 14, etc. 13 vii. 1 ; xiv. 6. 
xx. 19 ; xxviii. 4. 15 xxi. 28. 16 iv. 19, etc. " xix. 15. 18 xix. 14. 

* i -e ■* on • * 



THE BOOK OF JOB. 29 

attends the birth of children, especially of sons ; 1 grief 
is manifested by shaving the head, tearing the garments, 3 
and putting sackcloth on the body, 3 and sympathy by 
sitting long in silence, weeping aloud, and strewing dust 
on the head. 4 Wine, 5 milk, 6 bread, 7 and eggs 8 are part 
of the usual diet. Salt is used in cooking or added 
at the table. 9 Fires are kept in the tents, 10 and lamps or 
lanterns hang over them. 11 • The ashes, perhaps after be- 
ing leached for lye, are thrown in heaps, together with 
broken crockery and other refuse. 12 The men wear an 
inner 13 and an outer garment, the latter of which is gird- 
ed up, to shorten it, for work or war. 14 Crowns 15 and 
rings 16 are worn for ornament or honor. The dead are 
buried in tombs, 17 and the custom of building pyra-: 
mids 18 as sepulchres is (unless we consider this allusion 
an anachronism), if not practised, at least known. All 
expressions of feeling are frank and strong. Children 
dance ; 19 reverence is indicated by standing and silence 20 
in the presence of its object ; contempt by spitting before 
his face. 31 

The occupations of the inhabitants of Uz comprise 
many industries. There are, first, the various operations 
of cattle-raising 22 and agriculture. The land is ploughed 23 
with the aid of oxen, harnessed with cords ; 24 the seed is 
sown, 25 and after the latter rains, when the grain is ripe, it 
is harvested in sheaves. 26 These are loaded by the slaves 27 
upon wagons, and hauled to the threshing-floor, 28 where 
they are threshed by dragging over them a heavy, rough 
barrow or threshing-sledge. 29 Outcasts glean the har- 

Mii. 6. 2 i. 20. 3 xvi. 15. 4 ii. 12, 13. 5 i. 13, 18. 6 xx. 17; xxix. 
6. 7 xxii. 7. 8 vi. 6. 9 vi. 6. 10 xviii. 5. » xviii. 6. 12 ii. 8 ; ix. 30. 
13 xxx. 18. 14 xxxviii. 3. 15 xxxi. 36. 16 xlii. 11. " xxi. 32. 18 iii. 14. 
19 xxi. 11. 20 xxix. 8, 9. 21 xxx. 10. 22 xxi. 10, etc. 23 xxxix. 10. 24 xxxix. 
10. 25 xxxi. 8. 26 v. 26. 2T xxiv. 10. 28 xiii. 25 ; xxxix. 12. 29 xli. 30. 



30 THE BOOK OF JOB. 

vested fields, 1 or the vineyards, which, until the time of 
vintage, are closely watched by sentinels, who build 
booths upon the spot. 2 The grapes are trodden in the 
wine-press by the feet of slaves. 3 Oil is pressed from 
the olive by slave-labor also. 4 Next above this may be 
ranked the menial labor of the women, who grind the 
grain for household use between two stones. 6 Then 
there are the different varieties of hunting, such as trap- 
ping 8 and snaring, 7 or the chase proper, 8 and the barter 
that springs from these occupations. 9 This is facilitated 
by the traveling caravans, 10 which bring treasures of man- 
ufactures or precious stones and metals. Perhaps there 
are no mines in Uz ; but travelers " are able to tell how 
gold is washed from the streams of Ophir, 12 and how this 
metal, as well as silver, 13 copper, 14 and iron 1B (wrought or 
bar, not cast-iron) are won with daring and persevering 
toil from the heart of the rocks. Brass too is made and 
formed into pipes, 16 and skillful workmen shape vessels 
not only of pottery, 17 but also of glass and gold, or jewelry 
set with sapphire, onyx, rock-crystal, corals and pearls 
from the sea, or the famous topaz of Ethiopia. 18 Some of 
these gems are cut as seals. 19 They are bought with gold 
and silver weighed in the balances 20 — a rude form of 
money. Humbler metallurgists, yet more useful in their 
art, make kettles 21 which will stand fire. "Weavers 22 pre- 
pare woolen goods from the fleece, 23 and sacks of skin or 
cloth are sewn and patched to hold water, goods, or valu- 
able documents. 24 For books are not unknown, 26 though 

1 xxiv. 6. 2 xxvii. 18. 3 xxiv. 11. 4 xxiv. 11. 5 xxxi. 10; xli. 24. 
6 xviii. 9. 7 v. 5, etc. 8 xli. 2, etc. 9 ii. 4. 10 vi. 18. n xxi. 29. 12 xxii. 
24; xxviii. 9, 10, 15, 19. 13 xxii. 25; xxviii. 1-12. 14 xxviii. 1. 15 xxviii. 
2 ; xli. 18, 27. 16 vi. 12 ; xli. 18, 27. " ii. 8, 9 ; x. 8 ; xli. 30. 18 xxviii. 6, 
16-20. 19 xxxviii. 14. *° vi. 2 ; xxviii. 19; xxxi. 6. 21 xli. 20. 22 vii. 6. 
23 xxxi. 20. 24 xiii. 4; xiv. 17. 25 xix. 23. 



THE BOOK OF JOB. 31 

the primitive records, carved in the rocks and filled with 
molten lead, 1 are considered more permanent. The art 
of .printing, which makes books permanent by making 
them numerous, and by fusing the substance of their con- 
tents into the consciousness of whole generations, has not 
yet been dreamed of. Musicians there are, too, who per- 
form upon tabret, harp, and pipe, 2 or sound the trumpet 
in battle. 3 Surgery and physic are but little practised. 
The blind, the lame, and the diseased 4 are considered as 
smitten by fate, and objects for charity rather than cure. 
Wounds are bound up ; 5 but dislocations and fractures 
are apparently deemed beyond help.' 

Turning to the laws, institutions, and customs, we see 
that society is divided into ranks, partly if not wholly 
hereditary. Kings, who lead their subjects to battle, 
princes, nobles, counselors, judges, prove the existence of 
some settled government. 7 Courts are called by notice 
given ; 8 criminals are arrested ; complaints are heard ; 
lawsuits are conducted concerning disputed inheritances ; 9 
the magistrate, sitting in the gate, makes summary judg- 
ments ; 10 witnesses testify ; " sureties are offered for ac- 
cused parties ; 12 accusers present their charges in writ- 
ing ; 13 the prison 14 and the stocks 15 await the condemned, 
or capital punishment is inflicted with the sword. 16 In 
civil suits restitution is enforced ; 17 and, where the law 
does not inflict due penalty upon those who technically 
escape its hand, the citizens in the market-place display 
their contempt for the offenders. 18 The commonest of 
these legal but odious acts is extortion on the part of 
creditors, in the exaction of pledges for loans. 19 The op- 

1 xix. 24. 2 xxi. 12 ; xxx. 31. 3 xxxix. 24. 4 xxix. 15. 5 v. 18. 
6 xxxi. 22. 7 iii. 14, 15 ; ix. 15 ; xii. 18, 19, 21 ; xv. 24. 8 xi. 10. 
9 v. 5. 10 v. 4; xxix. 16, 11. « xvi. 19. 12 xvii. 3. 13 xxxi. 35. 14 xii. 14. 
15 xiii. 27. 16 xix. 29. 17 xx. 10. 18 xxx. 28 ; xxxi. 34. " xxii. 6 ; xxiv. 3. 



32 TEE BOOK OF JOB. 

pression of widows and orphans is particularly con- 
demned ; 1 and in like manner, either by the hand of 
justice or the voice of public opinion, murder, 2 adul- 
tery, 3 theft, 4 cheating, 5 wrong to slaves, 6 laborers, and 
tenants, 7 inhospitality, 8 and licentiousness, 9 are branded 
as sins. Yet the tone of society seems to be demoralized. 
The judges are bribed by the rich to wrong the poor ; 10 
the sins denounced in public are practised secretly ; slaves 
are cruelly wronged ; the victims of power are oppressed; 
men admire and are fain to imitate the successful tyrant. 11 
Violence is not restrained ; every man is obliged to watch 
his own fields and dwelling against lurking robbers, 12 or 
call on his friends to help him repel their assaults, 13 un- 
less, like Job, he is suddenly overwhelmed by them. 14 
The aborigines emerge from their hiding-places to rejoice 
in the misfortunes of their conquerors ; 15 and, when a 
powerful villain is overthrown, all his former victims are 
as fierce for vengeance as they had been tame under in- 
jury. 16 Self-defense being thus to a great extent in the 
hands of the individual, it is but natural that charity 
should be an individual matter also. 17 The society which 
has not thoroughly organized justice is not likely to have 
organized beneficence. 

The presence of walled cities 18 is proof that enemies 
from surrounding lands make occasional incursions into 
Uz. Not only the Sabsean robber tribes, 19 but the disci- 
plined armies of Chaldea, 20 have made the inhabitants 
familiar with warfare. They have seen sieges laid, 21 
breaches stormed, 22 and cities reduced to heaps of ruins. 23 

1 xxiv. 21 ; xxxi. 16. 2 xxiv. 14. 3 xxiv. 15 ; xxxi. 9. 4 xxiv. 14. 
5 xxxi. 7. 6 xxxi. 13. 7 xxxi. 39. 8 xxxi. 16, 21. 9 xxxi. 1. 10 xxxi. 21. 
11 xxi. 33. 12 xi. 18. 13 vi. 23. 14 i. 15, 17. 15 xxx. 9-11. 16 xx. 22. 
17 xxix. 12, etc. 18 v. 4; xvi. 14; xix. 12. 19 i. 15. 20 i. 17. 81 xix. 
12. 22 xvi. 14. 23 xv. 28. 



THE BOOK OF JOB. 33 

They are familiar with military service, with enlistment, 1 
with marches, camps, and battle. Arrows, 3 sometimes 
tipped with poison that carries madness, 3 shields, 4 
swords, 6 spears, 6 coats of mail, 7 the terrible war-horse, 8 
doubtless harnessed to the scythed chariot — these are 
known to them from vivid experience. They have seen 
captives made slaves ; 9 and they have noted how famine 
and pestilence 10 follow in the track of war. 

Of scientific knowledge the dwellers in this land have 
comparatively little, and that little is mixed with super- 
stitions. Eclipses they do not calculate, as the Chinese 
and the Chaldeans have done for five hundred years. 
On the contrary, they regard them with fear, 11 and asso- 
ciate with them, whether in full belief, or as a reminis- 
cence of a former belief, the idea of a great monster, 
Rahab," which devours sun and moon for a time, and 
thus causes the eclipse. This monster has been overcome 
and prisoned as a constellation in the sky by the power 
of God ; yet it is still to some extent obedient to the 
skilled astrologer. The flying serpent is another mon- 
ster, conquered by God and banished to the sky. 13 They 
believe in starry influences ; 14 Orion they associate with 
winter, the Pleiads with the vernal equinox ; 15 these, 
as well as the Bear 16 and the signs of the zodiac, 17 are 
conducted through the heavens by the Divine hand. 
Time is reckoned by the moon 18 and the seasons, 19 and 
thus by years, as well as by the daily rising and setting 
of the sun. The earth is believed to be a flat disk, sur- 
rounded by the broad band of the sea. The dawn takes 
hold, as it were, of the edges of this disk, and day ir- 

1 vii. 1. 8 xvi. 12; xx. 25; xxxix. 23. 3 vi. 4. 4 xiii. 12; xv. 26. 
5 i. 15 ; xxxix. 22. 6 xxxix. 23. 7 xli. 26. 8 xxxix. 20, 25. 9 iii. 18. 
10 xxvii. 14, 15. » iii. 5. 12 iii. 8 ; xxvi. 12. 13 xxvi. 13. 14 xxxviii. 31, 
33. 15 ix. 9; xxxviii. 31. 16 ix. 9. 17 xxxviii. 32. 18 iii. 6. 19 xxxviii. 32. 



34: THE BOOK OF JOB. 

radiates the whole earth at once. 1 Beneath it are pil- 
lars, which stand upon nothing 2 in the dim shade of the 
under world. 3 There are gathered the almost imper- 
sonal shadows of the dead ; 4 thither go the clouds that 
disappear behind the horizon ; 6 the gates to this mys- 
terious realm open from tombs 6 or from the bottom of 
the sea. 7 

The sky is a crystal arch, 8 in which the stars are set, 9 
and under which the clouds are rolled as a curtain or 
floor. 10 Through this arch, mysteriously opened and 
closed, the rain falls, from the store of waters above the 
firmament. 11 There are waters also below the earth, per- 
haps in the under world, which replenish the sea through 
springs ; 12 but God's power controls all these reservoirs, 
and keeps the sea from overflowing. 13 What becomes of 
waters that evaporate no one knows ; 14 and science and 
poetry are alike silent concerning the exhaustless source 
of the wind. 18 Earthquakes, storms, floods, and all the 
striking phenomena of Nature, are ascribed to the direct 
personal action of God. Besides such legendary men or 
monsters as Orion, the dragon, and the flying serpent, 
other strange creatures are believed in, though never 
seen ; as for instance, the wonderful bird Phoenix, which 
rises to new life from the ashes of its nest. 16 

Turning finally to the mental philosophy and religious 
life, we find that the distinction between soul and body 17 , 
the existence of spirits 18 , the divine origin of dreams 19 , 
the truth of the one God, creator of all things and all 
men, 20 and the doctrine of a disembodied life beyond 

1 xxvi. 10; xxxviii. 13. 2 ix. 6 ; xxvi. 7. 3 xvii. 16, etc. 4 xxvi. 5, 
6, etc. 5 vii. 9. 6 xvii. 13, 16. 7 xxxviii. 16, 17. 8 xxii. 14, etc. 9 xxii. 
12. 10 xxvi. 8. n xxxviii. 8. 12 xxxviii. 16. 13 xxxviii. 11. 14 xiv. 1. 
15 xvi. 3 ; xxxviii. 24. 16 xxix. 18. 17 xv. 22 ; xix. 26. 18 iv.-16. 19 vii. 
14, etc. 20 xxxi. 15, etc. 



THE BOOK OF JOB. 35 

death, 1 are so universally held that the declaration of 
them rouses neither contradiction nor surprise. Jeho- 
vah is worshiped by sacrifice in the patriarchal mode ; 2 
priests are known, 3 but these are perhaps the priests of 
heathen deities. For the aborigines as well as the sur- 
rounding tribes are polytheists and idolaters, 4 and even 
the ruling race is not above being suspected of secretly 
paying homage to the sun and moon, 5 worshiped in after- 
times as Baal and Ashtaroth, and under a hundred names 
besides. These heathens are called habitually " the fool- 
ish," 6 and distinguished thus from the wicked who de- 
liberately reject God. 7 The righteous pray to Him 8 for 
themselves and for others ; 9 but His serenity is not be- 
lieved to be affected by their character or fate. 10 He is 
generally thought to visit sin with temporal penalty, and 
righteousness with temporal rewards. The terrible glory 
of His immediate presence no man can bear; 11 yet this 
most intense personality is blended with an omnipresent 
activity in nature and history. The breath in man's nos- 
trils, 12 and the pestilence or drought, 13 life and death, alike 
and everywhere are the breath of God. Pantheism itself 
has never more completely identified the world with its 
Creator than does this early faith. Angels are recog- 
nized, 14 but only as imperfect and colorless instruments 
of the divine purposes. A spiritual power of evil is not 
conceived — not even a Satan, like that of the prologue, 
rejoicing in mischief and sneering at good. Rewards and 
punishments beyond death do not enter into the popular 
creed. The orthodox believer, looking upon the^ vicissi- 
tudes of life, considers that the prosperity of the wicked 

1 xix. 26, 2 i. 5. 3 xii. 19. 4 ii. 10 ; xxx. 8. 5 xxxi. 26, 27. 6 ii. 
10 ; xxx. 8. 7 xxi. 14 ; xxii. 17. 8 viii. 5 ; xxi. 15 ; xxiv. 12 ; xxvii. 9, 
etc. 9 xxii. 30. 10 xxii. 2, 3. » xiii. 21, etc. 12 xxvii. 3. 13 iv. 9; 
xv. 30. M iv. 18, etc. 



36 THE BOOK OF JOB. 

is either unreal and full of secret trouble, 1 or short-lived 
and certain to end in disaster, 2 or that at all events his 
punishment will be visited upon his children. 3 As for 
those who are overwhelmed with disaster, and do not find 
relief, they are undoubtedly suffering the penalty of their 
sins, or at least of their parents' sins. Since all men are 
sinful, and sorrow often makes them specially conscious 
of this fact and willing to confess it, this logic has taken 
firm root in general experience, and the partial truth of it 
has been adopted as an axiom in morals, so that the 
wicked, who doubt it or disbelieve it, are deemed infidels 
and rebels against God. With such infidels (namely, evil- 
doing unbelievers) Job is confounded by his friends, in 
spite of his earnest protest 4 to the contrary. 

Such is the scene chosen by the poet for his dramatic 
presentation of one of the deepest problems which have 
ever agitated the human mind. Whatever we may think 
of the Book of Job in its moral aspects, or even in its 
character as a poem, we must admit that it is singularly 
full as a description of life and manners. Few, if any, 
ancient writings contain in so small a compass such wealth 
of illustration, such innumerable hints, such vistas and 
glimpses into the habits, institutions, and beliefs of a 
special age and country. 



IV. 

THE PLAN AND PURPOSE OF THE BOOK. 

Against this background appear the figures of the 
drama. The prologue is laid partly in heaven and partly 
on earth, and presents in the former part a strange vision 



xv. 20, 21, etc. 2 xx. 5, etc. 3 iv. 9 ; xv. 30, etc. 4 xxi. 16. 



TEE BOOK OF JOB. 37 

of shadowy, undefined angels, and a pair of boldly con- 
trasted characters, clearly drawn in one feature only : 
Jehovah, loving goodness and believing in it ; Satan, 
hating it and sneering at it. This, the deepest moral dis- 
tinction that can be conceived, is here clearly made for 
the first time in Scripture. Righteousness and sin are 
declared from the beginning ; but a power loving and 
seeking evil, yet subordinated to the purposes of the 
power loving and seeking good, is not recognized by the 
patriarchs, or by Moses, or by any of the prophets before 
the eighth century b. c. Nor does this book apparently 
recognize, as many passages of earlier Scripture seem to 
do, the existence of other gods than the one Supreme 
God — national gods, real powers, but inferior to the Al- 
mighty. In the prologue He is spoken of as Jehovah ; in 
the dialogue, except where He appears in person, and in 
one (disputed) passage besides, He is everywhere called 
God ; but the recognition of His unity and sole supremacy 
is maintained throughout. I think this fact alone is al- 
most sufficient to establish the Hebrew origin of the book. 
Certainly it is a formidable objection to the theory of a 
translation from some other literature ; for it is one of 
those deep and pervading peculiarities which a mere 
translator could not introduce, and which no other ancient 
literature with which we are acquainted could supply. 
Taken in connection with the blended intense personality 
and omnipresent direct activity attributed to the one God, 
it constitutes a critical proof of the strongest character 
that the Book of Job, though containing views of life and 
Providence not found in the earlier Scriptures, is the 
legitimate successor of those Scriptures, proceeding from 
the same national mind and spirit, under the stimulus of 
the same line of progressive inspiration and revelation of 
truth. 



38 THE BOOK OF JOB. 

The earthly scenes of the prologue show us the pious 
and prosperous Job, and sketch with few but powerful 
touches his wealth, his family relations and life, his suc- 
cessive afflictions, and his noble patience. With this pic- 
ture of him the revelation of his character brought out in 
the succeeding dialogue is, at first sight, scarcely in har- 
mony. Instead of a dignified, pious, and uncomplaining 
sufferer, we have a wretched victim of pain and despair, 
crying out against his fate and its Author, reciting his 
symptoms, and begging his friends to pity him. But this 
apparent inconsistency is explained by a closer study. It 
must be remembered, in the first place, that the conven- 
tional heroism which endures bodily pain in silence is not 
that of the ancients. The warriors of Homer howl and 
weep when they are wounded, or even disappointed. In 
the second place, the great patience of Job was shown 
(according to the story in the prologue) through a long 
series of unexampled trials ; and it is upon this story, 
based, as it probably is, on the actual experience of the 
historic Job, that his reputation for patience rests, rather 
than upon his speeches in the drama. In the third place, 
the dramatist has but one way of showing the emotions 
of his characters, namely, by their own words and acts. 
He cannot explain in running comments, as the author of 
a narrative might do, the workings of their minds ; at 
least, he cannot do it without using devices which the 
author of Job does not employ, such, for instance, as the 
Greek chorus, or the prologue and interludes of the Eliza- 
bethan age. Hence the characters of a play necessarily 
tell more about themselves than do people in real life and 
ordinary conversation ; and this is the case with Job, 
whose passionate addresses and soliloquies are descriptions 
of the struggles of his soul, in the climax of trouble, and 
shaken from its equipoise by bodily agony. Finally, how- 



THE BOOK OF JOB. 39 

ever, if we look deeper than the mere ejaculations and 
complaints which modern taste would condemn, we find 
a sturdy heroism in the consistent attitude maintained by 
Job throughout the debate. He will not deny his integ- 
rity, though sorely pressed. He is like a martyr upon the 
rack, who writhes and groans without attempting to sup- 
press these evidences of weakness, but refuses steadfastly, 
nevertheless, to confess to a falsehood. 

The three friends are represented with some individual 
differences of character, particularly in the case of Eli- 
phaz, who, as the eldest and wisest, takes the lead, and is 
rather echoed than assisted by the others. It is easy to 
see that the main purpose of the author is to make them 
the mouth-pieces of certain doctrines which Job confutes, 
and the types of a spirit which God condemns. The grad- 
ual passage, in their successive speeches, from well-mean- 
ing but meddling zeal to personal resentment, from empty 
cant to vulgar anger, is admirably shown, and remains to- 
day a scathing satire upon those who attempt to " im- 
prove " the providences of God for the benefit of suffering 
friends, and regard a refusal to accept their advice and 
consolation as sure evidence of an unregenerate spirit. 

After Job has silenced the three friends (Zophar hav- 
ing failed to #speak at all when his turn came), and per- 
il aps after the speech of Elihu also, Jehovah is repre- 
sented as closing the discussion by appearing in a majestic 
thunder-storm and addressing to Job a sublime statement 
of the Divine power and wisdom, as displayed in the crea- 
tion and administration of the universe, and a stern re- 
buke, before which Job bows in humility and repentance. 
Then, in the epilogue, the three friends are visited with 
yet severer condemnation, and pardoned upon Job's in- 
tercession (a beautiful touch of poetic retribution), and 
Job is restored to double prosperity. The book begins 



40 THE BOOK OF JOB. 

and ends with the simple narrative of fact or legend 
around which its mighty structure of mingled drama and 
dogma has been built. 

Turning now to the didactic element in this composi- 
tion, we find almost as many theories as commentators 
concerning the truths it was intended to teach. Of these 
I select four for special mention, as presenting the most 
important views which have been taken — namely, those 
of Hengstenberg, Ewald, Froude, and Conant. 1 

All agree that the subject of debate between Job and 
his friends is the method and meaning of God's providen- 
tial dealings with man, and that in this debate both parties 
lay themselves open to the Divine rebuke ; but precisely 
what is thus reproved and forgiven, and what is the 
moral of the whole, are questions upon which expositors 
do not agree. 

Hengstenberg may be taken as the representative of 
the theological interpreters. With many others, who 
follow his view more or less closely, he believes the book 
to be an inspired soul-history of Job, and typical of the 
soul-history of all afflicted believers whose goodness has 
become a snare to them, by leading them to self-righ- 
teousness. Job, he says, was righteous in his own eyes, 
and his anger, roused by the accusations of his friends, 
who falsely imputed to him specific crimes, fired him to 
blasphemous accusations of God besides. The friends 
were right in attributing his sufferings to his guilt, but 
wrong in their uncharitable and unfounded specifications 
of that guilt. It is Elihu who brings out the truth that 

1 For excellent statements and refutations of the first two, and an elo- 
quent presentation of the last, see Conant's " Introduction," already cited. 
Froude's view, largely based on Ewald's commentary, but somewhat 
different in its standpoint, is found in his essay on the Book of Job, 
cited above. 



TEE BOOK OF JOB. 41 

Job's 'chastisements were needed for his salvation. This 
Job receives with the silence of conviction, and is after- 
ward thoroughly humbled by the presentation of the 
Divine greatness and glory ; whereupon he is forgiven, 
and, having entered by repentance into a much more in- 
timate relation with God than before, is privileged to 
forgive and intercede for his friends. 

This view is carried still further in the hands of 
homiletic commentators. 1 Job is pronounced to have 
been a " mere moralist " at the beginning, and the steps 
by which he passed through all the stages of an orthodox 
conviction and conversion are traced in the text, by the 
simple method of selecting and emphasizing suitable 
sentences, by interpreting poetry as if it were cool theo- 
logical statement, and by ignoring the explicit contradic- 
tions which numerous passages, as well as the whole 
spirit of the book, oppose to such a forced construction. 
In a previous chapter I have pointed out how untenable 
is this theory as regards the speech of Elihu. It is dis- 
proved also by the prologue, which distinctly declares 
that the object of Job's affliction was to prove his good- 
ness, in response to a challenge from Satan. The notion 
that the drama was intended to depict " the conversion 
of Job " does not arise from the sacred text, but has 
been injected into it by those who read with precon- 
ceived determination to find in every part of the Bible 
the doctrines which Christian philosophers of one or an- 
other school have excogitated and systematized. Equally 
audacious is the attempt to define the sin of the three 
friends as that of mistaken and uncharitable accusation 

1 Among whom, as one of the most recent, may be named an Ameri- 
can author, Prof. Green, of Princeton. The learning and the fervent 
Christian spirit of his book on Job do not remove the objections here 
brought against the conception on which it is based. 



42 THE BOOK OF JOB. 

only, in the face of the Divine declaration 1 that they 
had misrepresented, not Job merely, but God. And 
finally (not to mention a crowd of weighty objections), 
this theory asserts that the problem of Providence stated 
by Job is solved in the book ; and yet the solution which 
it claims to have found is not only insufficient to explain 
the suffering of the righteous, but does not touch at all 
the other half of the difficulty, namely, the prosperity of 
the wicked. 

The view of Ewald is also deficient in this respect ; 
but it is far nobler and more consonant with the spirit 
and letter of the book. According to him, Job feels the 
current notions of the inseparable connection of sin and 
suffering, virtue and prosperity, inadequate to explain his 
own affliction, and, unable to find grounds in himself why 
he should be thus treated, falls into a terrible conflict 
with doubt and despair, from which he emerges victori- 
ous, under the inspiration of strength gathered from a 
spiritual recognition of God and a fore-glimpse of immor- 
tality, " the great reconciling truth amid the antagonisms 
and contradictions of the earthly life." 2 

I cannot here pursue into detail this ingenious and 
subtile theory. Its ingenuity and subtilty are indeed 
among the marks of its unsoundness. That this drama 
was intended to show the necessary place of evil in God's 
government, its true function in rousing the spirit from 
sluggishness into a higher consciousness, training man to 
fortitude and to faith in an immortal future, one can 
scarcely believe, even while reading Ewald's translation 
with Ewald's commentary. Without these the unbiased 
reader would not suspect it. As I have remarked above, 
the prosperity of the godless is a part of the problem. It 

1 Chap. xlii. V. 2 Conant's " Introduction," p. xvi. 






THE BOOK OF JOB. 43 

is indeed discussed at greater length than the correlative 
question of the affliction of the righteous ; but Ewald's 
theory of a solution leaves it out. 

Again, the conception of Job, as led step by step 
through the outward and inward conflicts here depicted, 
to higher views, and finally to the discovery of immor- 
tality, is not sustained by a fair construction of the book. 
The famous passage beginning, "I know that my Re- 
deemer liveth," which Ewald considers the climax of the 
drama, a sort of trumpet note of victory, is evidently not 
that, whatever else it may be. Its doctrine of a life be- 
yond the grave and outside of the earthly body 1 is, as 
Conant well says, a " recognition," not a discovery. It 
does not produce surprise or attract attention from the 
other speakers. It is not alluded to by Jehovah. It is 
not even advanced by Job as a sufficient solution of his 
perplexities. Nor is it, in fact, a solution. The statement 
that there is a future life, in which the injustice of human 
fates in this life will be rectified, does not, taken by itself, 
explain why such injustice should be permitted here by 
an almighty and equitable God. 

With this imperfect notice of the character and defects 
of Ewald's view, I pass to consider with equal brevity 
that of Mr. Froude. According to him, Job grandly pro- 
tests against the " Calvinistic " view of his innate deprav- 
ity which his friends put forward, and remains to the end 
a champion of his own innocence ; but step by step he is 
brought to realize that outward happiness is not the 
object of life nor the true reward of virtue. Mr. Froude 
uses this interpretation as a text for a vigorous attack 

1 Chap. xix. 26 : " And without my flesh shall I see God." King 
James's version here, as all scholars now agree, gives a meaning exactly 
opposed to that of the original. See remarks in the notes, following the 
paraphrase. 



44 TEE BOOK OF JOB. 

upon Calvinism, and upon the sordid view of life and 
duty which perpetually links goodness with its reward. 
His theory has the merit of connecting logically the pro- 
logue with the drama. To be willing to " serve God for 
naught " (in the sneering words of Satan) is the lesson 
which Job is, on this view, represented as learning through 
his suffering ; and, when he has conceived and accepted 
this, he is victorious over his own despair, as he had been 
victorious by the strength of his innocence over his slan- 
derous critics. The following passage from Mi*. Froude's 
essay is acute and just : 

" It will have occurred to every one that the secret 
which has been revealed to the reader is not, after all, 
revealed to Job or his friends, and for this plain reason : 
the burden of the drama is, not that we do, but that we 
do not, and cannot, know the mystery of the government 
of the world ; that it is not for man to seek it, or for God 
to reveal it. We, the readers, are, in this one instance, 
admitted behind the scenes — for once, in this single case 
— because it was necessary to meet the received theory by 
a positive fact which contradicted it. But the explana- 
tion of one case need not be the explanation of another ; 
our business is to do what we know to be right, and ask 
no questions." 

This is an admirable statement, so far as it goes, of 
the moral of the Book of Job. In many details of his 
exposition, however, Mr. Froude has too easily assumed 
as settled propositions which are, to say the least, still 
open to debate ; 1 and the whole of his essay is too con- 
troversial and too modern (if I may so say) to be accepted 
as a simple, objective study of its nominal subject. Not 

1 See the articles on Job in Smith's " Dictionary of the Bible," and 
Alexander's " Kitto's Biblical Cyclopaedia." 



THE BOOK OF JOB. 45 

less really, though less violently and offensively, than the 
school of Hengstenberg, he forges the Book of Job into a 
weapon with which to do battle for opinions which have 
entered human consciousness in later times. 

The view of Dr. Conant deserves to be fully studied 
in his " Introduction." The subject of the book, he says, 
is the mystery of God's providential government of men, 
and this subject is treated in two ways : first, by an ex- 
hibition of the difficulties which it presents to the finite 
mind ; and secondly, by showing man's true position, in 
reference to the ways of the Eternal and Infinite. The 
first division shows a man, pronounced perfect and up- 
right by God himself, suffering under sudden and terrible 
afflictions. His three friends represent the traditionary 
wisdom of their times, according to which the fate of 
Job is the true index of his moral character. Hence 
their addresses all pursue one object, to move him to 
confession, repentance, and the acknowledgment that he 
is justly afflicted. Job, on the other hand, conscious of 
rectitude, repels their inferences, and confutes by an ap- 
peal to notorious facts their philosophy of Providence. 
Elihu (whose speech Conant regards as genuine) presents 
another view of affliction, as the chastisement of a father 
seeking to win back an erring child : an aspect, as this 
commentator remarks, " true and valuable in itself, and 
necessary to a complete view of the subject, but as far as 
that of the three friends from solving the problem under 
discussion. Indeed, it seems to be treated " (judging from 
the silence with which it is passed over) " as something 
aside from the main issue, which respects simply the jus- 
tice and equity of the Divine government." 

In the second part (the speech of the Almighty), 
" from the perplexed labyrinth of human life, which Job 
has vainly sought to comprehend, he is taken into the 



46 THE BOOK OF JOB. 

serene order and grandeur of the material universe. . . . 
Here, then, in the vast system of Nature and Providence, 
in its evidences of infinite power, wisdom, and goodness, 
of counsels unsearchable and ways past finding out, is 
furnished the answer to the rash questionings of Job. 
Shall he, whose life is a span, whose place in the universe 
is but a point, who cannot understand the laws of the 
material world, nor fathom the mysteries of the least of 
God's works, claim to comprehend and judge the eternal 
counsels of His moral government ? " 

The doctrine of the book is declared by Conant to be 
that the apparently arbitrary distribution of the good 
and evil of this life is not the result of chance or caprice ; 
that the government of the world belongs to Him who 
created it ; that to know this is enough for man ; that 
more than' this he cannot know, since God cannot impart 
to him what he cannot comprehend ; and that man's true 
position is implicit trust in God and submission , to His 
will. 

This view seems to me most in harmony with the 
text and spirit of the book, and it has been adopted as 
the basis of the present interpretation. But Dr. Conant 
must not be held responsible for the form which his expo- 
sition may assume in other hands. Perhaps the amplifi- 
cations which will be given to it may seem to its author 
unwarrantable changes. 

To attempt, then, an independent, though not wholly 
an original statement of the plan and purpose of this 
book, let us first define more precisely the notions of 
Providence and of sin which underlie it. Neither all 
God's dealings with man, nor all man's shortcomings tow- 
ard God, are here made subjects of dispute. The provi- 
dences referred to are those events which cannot be 
traced to the actions of their objects as a proximate 



THE BOOK OF JOB. 47 

cause : in a word, what we still hear of as " visitations " 
of Providence, whether in blessing or in trouble. On 
the other hand, the sins described, discussed, and imputed 
in the debate are outbreaking, coarse, one might say vul- 
gar, sins ; not the subtile errors of spiritual life, or the 
evil taints and tendencies of inherited character. When 
Mr. Froude talks of Job as uttering a noble protest 
against Calvinism, he does violence to the simple story. 
It would be more reasonable to say that Job, by his re- 
peated admission of mortal imperfection, confesses Cal- 
vinism. But a fair construction leaves the Calvinistic 
formula out of the question. A man accused of being a 
blasphemer, liar, thief, adulterer, swindler, and tyrant, 
may be permitted to say, " Being mortal, I cannot claim 
perfect purity, but I am upright and innocent," without 
committing himself to either side of the controversy con- 
cerning the philosophy of sin. Job's friends do not fall 
back on any Calvinistic theories ; they do not mean that 
Job is a sinner in any sense in which they too would be 
counted sinners : when they charge him with anything, 
it is with crimes. 

The subject of the book being " the mystery of God's 
providential government of men," it seems to have been 
the purpose of the author to state all the current notions 
on the subject, and (through the mouth of Job) demon- 
strate their inadequacy ; to give at the same time, as it 
were, in confidence to his reader, the explanation of Job's 
special case ; but, finally, to indicate that the Divine pur- 
pose in each case is not revealed to man, and that the 
Divine government in matters of direct blessing and ca- 
lamity is part and parcel of the administration of the 
universe, which the finite mind cannot hope to grasp ; 
but that the good man will receive in resignation the 
events of life, neither claiming prosperity as the payment 



48 THE BOOK OF JOB. 

of his virtue nor suspecting God of injustice or anger 
when prosperity is withdrawn. 

Thus we find in the prologue the statement that the 
real reason of Job's afflictions (never made known to him) 
was to test his disinterested goodness, and that Satan was 
the agent, under the permission of the Almighty. 

Then we have the theory of the three friends, that 
Job's calamities were the consequence and measure of his 
crimes. To this Elihu perhaps adds (or expresses more 
distinctly) the idea that these calamities are mercifully 
intended to work repentance and restoration. 

Job's theory is that he has committed no sin wor- 
thy of such punishment ; that the world is full of sim- 
ilar apparent contradictions ; that God is, in his case, 
fully aware of his innocence, and would acquit him if He 
would only consider the matter judicially — will acquit 
him, indeed, some day, though, alas ! too late perhaps for 
earthly vindication ; but that, for the present, God is in- 
explicably angry with him. 

Jehovah is represented as severely condemning the 
friends for their fundamental misrepresentation of Him, 
and presumably also, though not explicitly, for their 
canting, uncharitable accusation of Job. But Job also is 
rebuked, not for maintaining his innocence, but for assum- 
ing that, since his sufferings are not the penalty of crime, 
they must be the work of Divine, unreasoning anger ; * 
and by a wonderful vision of scenes and creatures not 
subject to man or directly connected with his needs, and 
not understood by him, Job is taught that in the vast 
universe administered by God there may be reasons many 
for the fate which befalls the individual creature. 

The author appears to have felt a dim foreshadowing 

1 xl. 8. Wilt thou condemn me, that thou may est be righteous ? 



THE BOOK OF JOB. 49 

of what we should now call " the reign of law " through- 
out creation, though to his mind it was simply the per- 
sonal and immediate reign of God. He had, as we shall 
see, no thought of many other partial solutions of his 
great problem which revelation and science have put for- 
ward since his time ; but he grasped more clearly than 
his predecessors the truth that almighty wisdom is able 
to manage the world so that " all things " shall " work 
together." The personal history of Job could be at once 
the product of a general administration and of a special 
purpose. 

To sum up in a few words, the author seems to have 
clothed in dramatic forms a train of thought something 
like this : The current notion that calamity is always the 
punishment of crime, and prosperity always the reward of 
piety, is not true. Neither is it true that the distress of a 
righteous man is an indication of God's anger. There are 
other purposes in the Divine mind of which we know 
nothing. For instance, a good man may be afflicted, by 
permission of God, and through the agency of Satan, to 
prove the genuine character of his goodness. But whether 
this, or some other reason, involved in the administration 
of the universe, underlies the dispensation of temporal 
blessings and afflictions, one thing is certain : the plans 
of God are not, will not be, cannot be revealed ; and the 
resignation of faith, not of fatalism, is the only wisdom 
of man. 



50 TEE BOOK OF JOB. 

V. 

THE PLACE OF THE BOOK IN PROGRESSIVE REVELATION. 

The progressive character of revelation in the Bible is 
a truth not sufficiently realized by readers, though it is 
receiving continually a wider recognition. 1 The test of 
the truth at every step of this progress is not that it is 
complete, but that it lies in the line of divinely guided 
development, so that at each succeeding stage it needs, 
not to be destroyed, but to be fulfilled. The conception 
of God, not only, but with it also the conception of every 
grace and virtue, of right and duty, of responsibility and 
immortality, is steadily developed from age to age, until 
Christ fulfills all. Even the teachings of Christ are un- 
folding perpetually new fruits of spiritual meaning and 
power, in the experience of His saints. 

It must be remembered, however, that crude and par- 
tial forms of truth are peculiar not merely to certain 
periods of history, but to crude natures in all ages. Thus, 
in the time of the Saviour, people still held the early 
notion that suffering is the penalty of sin, and debated 
whether it were, in a given case, the sin of the sufferer or 
of his parents, although the Book of Job, centuries before, 
had exposed the inadequacy of such a view. The sacred 
writings, however, which are acknowledged as authorita- 
tive in morals and religion by any generation, may be 
accepted as representing the highest views of that genera- 
tion. Whatever may have been held by coarser natures, 

1 See the suggestive lecture by the Bishop of Carlisle, on " The Grad- 
ual Development of Revelation," delivered before the Christian Evidence 
Society of Great Britain, and published with other lectures of the course 
under the title of " Modern Skepticism " (New York, Randolph & Co., 
1871). 



THE BOOK OF JOB. 51 

we cannot suppose that Moses or David would fall behind 
an inspired predecessor in the completeness of his survey 
of the truth so far revealed in or to human consciousness. 
The more the Bible is studied, the more plainly this steady 
advance is recognized. 

The Book of Job presents an exceptionally easy test 
of this principle ; because, as we have seen, it distinctly 
attempts to collate the notions of the past on certain sub- 
jects, and to add to them new and enlarged views. In 
this light, let us consider briefly two doctrines of the 
book, the doctrine of calamity and the doctrine of Satan. 

The early notion that unfortunate people are cursed is 
allied to the feelings shown by animals in avoiding their 
wounded or dying companions. Correlative to it is the 
conception of prosperity as blessing or reward. The story 
of Eden, philosophically considered, depicts, as the Bishop 
of Carlisle has well remarked, the dawn of man's religious 
consciousness ; • and the first conception arising out of this 
consciousness is that of suffering as a penalty. In the 
patriarchal age, this view appears to us, enlarged by the 
addition of the family sphere. The complete identifica- 
tion, in that age, of the head of the family with his de- 
scendants and dependents, made it natural to believe them 
all involved in a common condemnation or reward. It 
should be added that the long lives and simple social and 
political relations of the patriarchs rendered the doctrine 
of temporal rewards and punishments a sufficient guide 
for conduct and belief. The longer a man lives, and the 
less his life is complicated with the actions of others be- 
yond his control, the more likely is it that, by the opera- 
tion of unerring moral laws, his fate in this life will cor- 
respond with his desert. Yet the patriarchal notions of 
God, His promises and His retributions, however well 
they may have served to educate the religious sense of 



52 THE BOOK OF JOB. 

those ages, were certainly outgrown in the progress of 
revelation ; so that Christ and the Apostles found no more 
stubborn obstacle to their higher and wider truth than 
the purblind bigotry which would not look beyond the 
horizon of Abraham. 

In estimating the position of Moses, it must be remem- 
bered that his mission was to reconstruct the conscience 
and the religious sense in a people debased by slavery and 
disease. The popular beliefs of Egypt, whatever may 
have been the sublimer creed of the initiated priesthood, 
were abjectly superstitious. The Egyptian doctrine of 
rewards and punishments in a future life, or series of lives, 
was a phantasy, fostered by priestcraft and employed in 
its service. The famous paradox maintained by Bishop 
Warburton in his " Divine Legation of Moses " deduces 
the divine origin of the Mosaic religion from its suppres- 
sion of the doctrine of immortality, and its revival of the 
simple, and mainly if not exclusively temporal, creed of 
Abraham, Isaac, and Jacob. 1 Moses taught temporal re- 
wards and punishments, extending to children's children ; 
and this teaching was emphasized by the special dealings 
of God with the Israelites in the wilderness. But the 
patriarchal view was extended by Moses and his succes- 
sors beyond the bounds of the family, to embrace the na- 
tion. 

All these doctrines are true, but partial. Just as the 
forces known to physicists before the discovery of capil- 
larity, magnetism, and electricity were truths, though in- 
adequate to explain all phenomena, so it was and is true 
that virtue and vice are forces, causing happiness and suf- 
fering ; and that these results affect whole families, na- 
tions, and races. But the phenomena of experience are 

1 See also, for a suggestive rationalistic treatment of the subject, 
Schiller's essay, Die Sendung Moses (" The Mission of Moses "). 






THE BOOK OF JOB. 53 

not completely explained by appealing to these causes ; 
still less can these causes, as conceived by the ancients, 
and assumed to be the only ones, be reconciled with the 
absolute justice of an almighty ruler. 

An additional view is suggested by David, namely, 
that the prosperity of the wicked is deceitful, and the 
affliction of the righteous temporary. This also is a par- 
tial truth ; but, as a satisfactory solution, it encounters 
two fatal objections. First, there are, particularly in civ- 
ilized life, innumerable instances in which the innocent 
are overwhelmed with disaster, never remedied in this 
world, or the wicked are prospered to the end of life. 
Secondly, to inflict pain, and then make the injury good 
by a subsequent benefaction, is merely a clumsy, human 
kind of justice — not the way in which an almighty ruler, 
undertaking to distribute fortune to men according to 
their desert, might be expected to follow that principle. 

Some of the Psalms (mainly of later periods) speak of 
affliction as intended to reform the righteous by convict- 
ing them of sin, and inspiring them to repentance. True 
again, yet again inadequate. If this were all, why do the 
wicked prosper ? 

Finally, let us admit without too close a scrutiny that 
there are hints in the older Scriptures of a future life, in 
which some vague recompense is meted out, to square the 
accounts of this life. Even this conception, advanced as 
it is beyond the others, and true, as they also are true, is 
like them inadequate to explain the seeming contradiction 
of an almighty being obliged to have recourse to eternity 
to remedy the unavoidable injustice committed in time. 

All these views are vigorously criticised in the Book 
of Job, and shown to fall short of the requirements of 
the problem of Providence ; hence, we feel it fair to as- 
sume, the sacred writers who rested in any or all of these 



54 THE BOOK OF JOB. 

views as sufficient, probably preceded the author of Job. 
He suggests, however, as we have seen, a new hypothesis 
as sometimes applicable, namely, that of affliction as a 
test of goodness. This view reappears in some of the 
prophets, who, we think, were later than our author. But in 
their books the theme receives other variations, of which 
the author of Job appears to have known nothing. Thus 
we have the doctrines of the suffering of good men as 
witnesses to the truth, or of martyrdom ; of vicarious 
suffering, the just for the unjust (mystically foreshad- 
owed perhaps in the Mosaic ritual, but not applied to the 
suffering of man for man before the major prophets) ; of 
educatory suffering, and so on. 

All these views are gathered, expanded, and illumi- 
nated by the New Testament. In the Sermon on the 
Mount we find a new criterion of fortune, by which they 
are counted happy whom the world calls unfortunate. 
Happiness and prosperity are not the same, though Job 
confounded them. Moreover, the full truth of God's 
perpetual sympathy with human suffering is revealed in 
Christ, with the still higher truth that the fellowship of 
suffering unites God and man, since God suffers from the 
foundation of the world for the sake of His creatures, 
and His saints are invited to suffer with him, that is, as 
He does, for others. Suffering is recognized as a precious 
experience, both qualifying its subject to become in turn 
the comforter of others, and working out in him the 
noblest power of patience and the unspeakable blessing 
of peace. 

Finally, the New Testament declares, what the author 
of Job dimly perceived, that pain is a part of the plan 
of evolution, both in the material and in the spiritual 
universe. As one astronomer infers from the apparently 
abnormal movements of a planet that some undiscovered 



THE BOOK OF JOB. 55 

orb exists beyond, and another astronomer brings to 
knowledge the star itself, so the author of Job, by a 
precisely similar logic, inferred that there were other 
causes for suffering than those already recognized, and 
pointed out, as it were, the celestial region in which these 
unknown causes would be found ; while Christ and the 
Apostles in due time confirmed his prediction. Science 
has rendered us the great service of throwing much light 
upon the functions of pain. Its latest form, the Dar- 
winian hypothesis (whether fully accepted or not), con- 
tains an undeniable truth, that by pain, disease, accident, 
and chiefly by the calamity of premature death, once 
thought most mysterious of all, the progressive adapta- 
tion of living species, and even of human races, has 
been effected. 1 But Paul states the matter completely, 
in the eighth chapter of Romans, from the standpoint 
of the Christian evolutionist, to whom the series from 
monad to man does not stop with the animal man, but 
goes on unbroken through the stages of spiritual ad- 
vance, from first fruits to full fruits, even to " the mani- 
festation of the sons of God." Hear his inspiring sum- 
mary : 2 

" For the history of all things presents the universal 
tendency, the earnest expectation, toward this consummat- 
ing spiritual glory. Creation was made, not perfect, but 
perfectible, subject to perpetual change (vanity, evanes- 
cence) ; and this not by its own will, without a plan, but 
by Him who established this law of progress (hope), by 
which all living things are to be delivered at last, even 
as we are delivered from the bondage of mortality into 
the freedom of immortality. Now, knowing that pain, 

1 See, for the best popular statement of this argument, Mr. A. R. 
Wallace's " Contributions to the Theory of Natural Selection." 2 Ro- 
mans viii. 19-24. 



56 THE BOOK OF JOB. 

attendant upon progress, has been the rule from the be- 
ginning, and feeling the pains of spiritual growth in 
ourselves, let us take courage and patience from the 
blessed analogy of Nature, and remember that this suffer- 
ing also is the price and means of progress. Let us ex- 
pect, as the fruit of the Divine process of evolution in 
spiritual things, our complete adoption into the spiritual 
family, and our deliverance from the thrall of the 
body." 

This, or something like this, is the view which Paul 
takes of affliction. As expressed in the passage we have 
paraphrased, it sets forth man's fellowship in suffering 
with the whole creation. The context declares man's 
fellowship in suffering with a Divine Redeemer. The 
blending of these two aspects in the eighth of Romans 
constitutes perhaps the most comprehensive and satisfac- 
tory treatment ever given to the problem of suffering, the 
rudiments of which are propounded in Job. It will occur 
to every student, however, that the Christian philosopher, 
no less than the Hebrew poet, leaves the central mystery 
unsolved. The good man in affliction may be lifted out 
of despair by the sublime conception of the apostle ; but 
it is still only through faith and trust, not through the 
satisfaction of curiosity as to the exact meaning and pur- 
pose of his own fortunes, that he attains to peace. We 
are permitted, both through science and through the later 
revelation, to see more of the machinery of Providence 
than did the patriarchs and their successors. We are 
permitted to know more clearly that the Great Artificer 
is our Father and Friend ; that by His power all things 
are working together for good ; that we, with all things, 
are parts of His gracious purpose. But we cannot " com- 
prehend the Almighty to perfection ; " and as for the 
labyrinth of our personal perplexities, we must still ever- 



TEE BOOK OF JOB. 57 

more take wings and soar above it ; we cannot traverse 
it by any human map. 

Leaving this survey of the development of the doc- 
trine of suffering in revelation, we remark that the stage 
of it represented by the Book of Job, when compared 
with the other Scriptures, confirms the opinion already 
reached on independent grounds as to the age of that 
book. 

A similar conclusion is indicated, though from much 
more meagre materials, by a comparative consideration 
of the teachings of the various Scriptures concerning 
Satan. A rapid survey of the progress of this doctrine 
will suffice to fix the position in that respect of the 
book before us. But we should first note the fact that 
the word translated Satan in this book is usually trans- 
lated " adversary." ' In two places in the Old Testa- 
ment, 2 besides this book, it is given as a proper name. 
One is the passage in Chronicles, where Satan is said 
to have stood up against Israel, and provoked David 
to number the people. The parallel passage in Samuel 
does not name Satan. The other is in the vision of 
Zechariah. 

The conception of arbitrary and wanton gods, seeking 
their own pleasure, is common in polytheistic religions. 
The Greek mythology may serve as an example. The 
corrupt popular creed of Egypt involved the same separa- 
tion of the idea of God from the idea of goodness- Moses, 
in his work of restoring the moral sense of a race, began 
with the simplest notions of God and duty. In his phi- 
losophy, we find most prominent the supreme power of 
"God, who is represented as using evil to punish sin. As 

1 See Num. xxii. 22, 32 ; 1 Sam. xxix. 4 ; 2 Sam. xix. 22 ; 1 Kings v. 
4 ; xi. 14, 23, 25 ; and Ps. eix. 6, where the marginal reading is the bet- 
ter one. 2 1 Chron. xxi. 1 ; Zech. iii. 1, 2. 



58 THE BOOK OF JOB. 

it was not safe to unfold the truth of immortality upon 
the basis of the Egyptian superstitions regarding the 
future life, so, on the other hand, the existence of a per- 
sonal power of evil could not be taught to Israel at once, 
because it would lead the nation, tainted already with 
polytheism, to make another god out of Satan. This was, 
indeed, the case in the Zoroastrian religion, dating more 
than twelve centuries before Christ. In that creed, to 
escape from making God responsible for evil, a dual prin- 
ciple was conceived, giving birth to two brothers, Aura- 
mazda and Ahriman. The latter was imprisoned for three 
thousand years, but after his release created thousands of 
evil spirits to counteract the good spirits meanwhile cre- 
ated by Auramazda, and finally mixed an egg containing 
evil with the egg of Auramazda containing good, out of 
which the world, thus mixed of good and evil, proceeded. 
This philosophy easily degenerated into the belief that 
the good spirit was not the sole creator of the world, but 
a subordinate being, of equal rank with the evil spirit. 

Probably the influence of this Persian conception 
would have led the Hebrew nation into error, but for the 
peculiar emphasis laid by Moses on the almighty power 
of God as the central truth of his system. To allow the 
conception of good and bad angels to grow in definite- 
ness without trenching upon that of the One Supreme 
Being, and breeding a new polytheism — this was the 
problem solved in the education of the Israelites. God 
and Righteousness — this was the foundation on which 
alone it was safe to build. 

We find accordingly that the angels of the early 
Scriptures are colorless, irresponsible agents of the com- 
mands of God. In Numbers xxii. the angel of the Lord 
stood for a Satan against Balaam ; and in 1 Kings xxii. a 
curious vision is reported by Micaiah the prophet, which 



THE BOOK OF JOB. 59 

shows what were the conceptions on this subject as late 
as the days of Jehoshaphat, 900 years before Christ. Here 
Jehovah is represented as asking advice of His angels, 
how to mislead Ahab. And there came forth a spirit 
and stood before Jehovah and said, J will persuade him. 
And Jehovah said unto him, Wherewith f And he said, 
I will go forth, and I will be a lying spirit in the mouth 
of all his prophets. And He said, Thou shalt persuade, 
and prevail also : go forth and do so." 

This may be merely the quasi-poetic way in which 
Micaiah contradicted the prophets of Ahab. But it is 
introduced with the solemn formula of authority, Hear 
thou the word of Jehovah y and it illustrates the current 
notions of angels, as beings working evil, even, at the 
command of God. There is, however, a new feature of 
voluntary activity here. The angels in this vision make 
suggestions. 

By Isaiah ■ (about 700 b. c.) a punishment of bad 
angels is described ; and Zechariah 2 (about 500 b. c.) 
represents Satan as appearing to claim the soul of one 
saved, and Jehovah as rebuking him in wrath. These two 
passages show a great advance in the definiteness of the 
doctrine, and prepare the way for the clearer view of 
Satan expressed by Christ and the Apostles, who describe 
him as the adversary of souls. 

If the Book of Job was written after the books of 
Moses and before the Book of Isaiah, and if the scene 
of the drama was laid in a time at least as early as Moses, 
we might expect to find among the personages of the 
book no allusion to Satan at all, and in the author him- 
self a conception of Satan between that of the lying 
spirit of Micaiah's vision and that of the evil spirits 

1 Is. xxiv. 21. 2 Zech. iii. 1. 



60 THE BOOK OF JOB. 

whose punishment Isaiah pictures. This is exactly what 
we do find. Satan is separated from the sons of God, 
but not yet cast out ; he is malicious, but not rebellious. 
He differs with Jehovah, but does not defy him. He 
neither believes nor trembles. Jehovah is represented as 
tolerating his presence, recognizing without wrath his 
evil temper, and permitting, on a sort of wager, within 
defined limits, his machinations against a righteous man. 

This can hardly fail, on rational consideration, to be 
recognized as a transitional conception. But how won- 
derfully deep and true is its characterization ! A single 
feature only is sketched, but it is an eternal one. A sin- 
gle note is sounded, but it is the key-note. Jehovah, 
loving and believing in goodness ; Satan, disbelieving 
and hating it. Out of this germ-thought the whole New 
Testament conception naturally grows. The activity of 
Satan in spreading physical evils drops, in great meas- 
ure, away ; but the true Satanic element, willful skepti- 
cism of goodness, expands into the terrible proportions 
of the great enemy of souls. 

It is curious to notice how literature has made dispro- 
portionate use of the transitional forms of the doctrine of 
Satan, often losing sight of its eternal centre. The gro- 
tesque mediaeval conceptions of the devil are distortions 
of Scripture, mixed with relics of paganism. He is in 
appearance like the god Pan. He hunts for souls, as an 
Indian for scalps. He buys them, traps them, cheats and 
is cheated, with grim humor and much odor of brimstone. 
Finally he becomes a mere bugaboo, to be exorcised by 
the sign of the cross or by the incantations of priests. 

Milton has gathered his devils from pagan mythology, 
and named them after the gods of the heathen. This is a 
poetic use of the early belief of the Hebrews themselves, 
according to which the heathen deities actually existed, 



THE BOOK OF JOB. 61 

but the God of Israel was their superior in power, giving 
victory to the people to whom He specially belonged. 
Milton's Satan is simply an adversary. True, he says 
" Evil, be thou my good ; " but he only says it. His evil 
deeds are like the legitimate stratagems of warfare. Apart 
from . his formal hostility to God, he commands our re- 
spect, in spite of the repeated attempts of the poet to ex- 
plain how bad he is. The central Satanic element is over- 
laid with a splendor of heroism. 

Byron, in his " Vision of Judgment," goes but a step 
farther, when he represents Michael and Satan saluting 
each other before the gate of Heaven, with the courtesy 
of knightly foes. 

Dante's Satan is a horrible symbolic monster, described 
with that minuteness of detail in which this sombre poet 
clothes his epic allegory — to the great injury of its sub- 
limity, in the feelings at least of modern students. We 
may fairly say that with him Satan is but the climax of 
hell — a hideous beast, in whose dripping jaws the worst 
sinners suffer the worst agonies. 

Mrs. Browning, in her " Drama of Exile," has given a 
conception of Satan which is noble, but not Satanic. Such 
a being might repent. He recognizes the wrong. He 
believes remorsefully in the good. To the mourning 
world after the fall, he says : 

" Ye wail ; ye all wail ; peradvent.ure I' 
Could wail among you ! " 

It is in Goethe's " Faust " that we find the Satan of 
Scripture and experience. This drama is a pitiless picture 
of both the human and the Satanic elements of evil. We 
understand by intuition how Faust can repent and be 
saved ; but not Mephistopheles, whose character is rooted 
in disbelief. Teh bin der Geist der stets verneint, " I am 



62 THE BOOK OF JOB. 

the spirit that always denies," is his comprehensive self- 
description. The sneer, not the curse, is his perpetual 
expression. Goethe started, as the development of this 
doctrine in Scripture starts, with the Satan of the Book 
of Job. 

Although the characters in Job nowhere allude to the 
existence of Satan, the spirit which is ascribed to him in 
the prologue is unconsciously shared by the three friends. 
They sit face to face with goodness, and disbelieve it. 
They are swift to suspect and accuse. More devilishly 
still, the Pharisees looked upon Christ, and attributed his 
miracles of mercy to the power of Beelzebub. In both 
cases the Devil was inspiring the critics, even while they 
thought themselves the representatives of righteousness. 

The author of " Ecce Homo " says in substance that 
the test of an inspired teacher or prophet is this, that his 
message* must be the eternal truth, but its form must be 
local and temporary. The doctrine of suffering and the 
doctrine of Satan, as set forth in the Book of Job, respond 
to this challenge. The eternal truth is in them, while 
the conditions of a development still in progress surround 
and limit them. 

As for the inspiration of this book, it would be useless 
to enter into argument on that subject. The earnest stu- 
dent will find inspiration in it, because he will receive in- 
spiration from it. In the absence of this proof, no other 
would convey to him either conviction or benefit. But 
to one who has felt the truth itself, the attestation of 
Christ and His Apostles, which the Book of Job receives 
in common with other Old Testament Scriptures, possesses 
more than dogmatic authority. 



THE BOOK OF JOB. 63 

VI. 

THE KEVISED VERSION AND METRICAL PARAPHRASE. 

In the choice of a stanza for this paraphrase, the con- 
sideration of convenience was predominant. The three 
lines of this stanza permit either the condensation of two 
of the Hebrew couplets, or the expansion of one, as the 
rendering of the thought may require. No attempt has 
been made to reproduce the atrophic structure of the 
original, which Ewald, for instance, professes to follow 
closely, but which seems, nevertheless, to be a matter of 
considerable obscurity and doubt among critics. There 
is, however, no doubt that the poem is constructed with 
much skill, according to certain rules of art ; and, for the 
pleasure which the recognition of this skill would give to 
a competent reader of the original, a partial substitute is 
offered in the use of rhyme, as imparting a more artificial 
form to the paraphrase. 1 At the same time, the represen- 
tation of the shades of thought in the original has been 
the controlling condition throughout. This is, however, 
not a translation, but a paraphrase. The thought, not 
the word, is carefully followed. 

In the notes at the end of the paraphrase will be found 
some explanations of obscure passages and statements 
of the grounds upon which certain readings have been 
adopted. 

By the kindness of the American Bible Union, the 
Revised Version prepared for that society by Dr. Conant 
is presented for comparison. Where this version has been 
followed, in preference to the common one, there is usu- 

1 See, in Dugald Stewart's " Philosophy," an interesting analysis of 
the nature of the pleasure given by rhymed verse. 



64 THE BOOK OF JOB. 

ally no reason given in the notes. The student will find 
this deficiency made good in the critical notes of the 
quarto edition of Conant's " Job," which he is earnestly 
advised to study. 



PROLOGUE. 

1 There was a man in the land of Uz, whose name was Job. This 

2 man was perfect and upright, and one who feared God and shunned 

3 evil. There were born to him seven sons and three daughters. His 
substance was seven thousand sheep and goats, and three thousand 
camels, and five hundred yoke of oxen, and five hundred she-asses, 
and very many servants. And this man was great, above all the 
sons of the East. 

4 Now his sons went and held a feast, at the house of each, on his 
day ; and they sent, and invited their three sisters, to eat and to drink 

"B with them. And when they had let the feast-days go round, Job 
sent and purified them. And he rose early in the morning, and 
offered burnt-offerings, according to the number of them all : for 
Job said, it may be that my sons have sinned, and have forsaken 
God in their hearts. Thus did Job continually. 
6 Now it was the day, when the Sons of God came to present them- 
1 selves before Jehovah ; and Satan also came among them. And Je- 
hovah said to Satan : From whence comest thou ? And Satan an- 

8 swered Jehovah and said : From roaming over the earth, and from 
walking about upon it. And Jehovah said to Satan : Has thou ob- 
served my servant Job, that there is none like to him on the earth, 

9 a perfect and upright man, one that feareth God and shunneth evil ? 

10 And Satan answered Jehovah and said : For naught, doth Job fear 
God ? Hast not thou hedged him about, and his house, and all that 
he hath, on every side? The work of his hands thou hast blessed, 

11 and his substance is spread abroad in the earth. But, put forth 

12 now thy hand and touch all that he hath, — if he will not renounce 
thee, to thy face ! And Jehovah said to Satan : Lo, all that he hath 
is in thy power ; only, against himself do not put forth thy hand. 
And Satan went out from the presence of Jehovah. 



chap, ii.] THE BOOK OF JOB. 65 

Now it was the day, that his sons and his daughters were eating, 13 
and drinking wine, in the house of their brother, the first-born. And 14 
there came a messenger to Job, and said : The cattle were ploughing, 
and the she-asses were grazing beside them ; and Sabseans fell upon 
and took them ; and the servants they have smitten with the edge of 15 
the sword, and only I alone escaped to tell thee. 

Whilst he was still speaking, there came another, and said: The 16 
fire of God fell from heaven, and burned the flocks and the servants, 
and consumed them ; and only I alone escaped to tell thee. 

Whilst he was still speaking, there came another, and said: Chal- 17 
daeans formed three bands, and set upon the camels and took them ; 
and the servants they have smitten with the edge of the sword, and 
only I alone escaped to tell thee. 

Whilst he was still speaking, there came another, and said: Thy 18 
sons and thy daughters were eating, and drinking wine, in the house 
of their brother, the first-born. And lo, there came a great wind from 19 
beyond the wilderness, and struck upon the four corners of the house, 
so that it fell on the young men, and they died ; and only I alone es- 20 
caped to tell thee. 

Then Job arose, and rent his garment, and shaved his head ; and he 
fell to the earth, aud worshipped. And he said ; Naked came I forth 21 
from my mother's womb, and naked shall I return thither. Jeho- 
vah gave, and Jehovah hath taken away; blessed be the name of 
Jehovah ! 

In all this Job sinned not, nor uttered folly against God. 22 

Now it was the day, when the Sons of God came to present them- 1 
selves before Jehovah ; and Satan also came among them, to present 
himself before Jehovah. Then said Jehovah to Satan : From whence 2 
comest thou ? Satan answered Jehovah, and said : From roaming 
over the earth, and from walking about upon it. Then said Jehovah 3 
to Satan : Hast thou observed my servant Job, that there is none like 
to him on the earth, a man perfect and upright, one that feareth God 
and shunneth evil ? And still he holds fast his integrity, though thou 
didst move me against him, to destroy him without cause. 

Satan answered Jehovah, and said : Skin for skin ; and all that a 4 
man hath will he give for his life. But, stretch forth now thy hand 5 
and touch his bone and his flesh ; if he will not renounce thee, to thy 
face ! And Jehovah said to Satan : Lo, he is in thy hand ; only, 6 
spare his life. 

And Satan went out from the presence of Jehovah, and smote Job 7 



66 



THE BOOK OF JOB. 



[CHAP. III. 



8 with grievous ulcers, from the sole of his foot to his crown. And he 

9 took a potsherd to scrape himself therewith, as he sat among the 
ashes. Then said his wife to him : Dost thou still hold fast thy in- 

10 tegrity ? Bless God, and die ! And he said to her : Thou speakest 
as one of the foolish women speaks. The good shall we receive from 
God, and shall we not receive the evil ? In all this, Job sinned not. 
with his lips. 

11 Now three friends of Job heard of all this evil that had come upon 
him. And they came each from his place, Eliphaz the Temanite, and 
Bildad the Shuhite, and Zophar the Naamathite ; for they had con- 

12 certed together, to go and mourn with him, and comfort him. They 
raised their eyes afar off, and knew him not ; and they w r ept aloud, 

13 and rent each one his garment, and strowed dust upon their heads 
toward heaven. And they sat down with him upon the earth, seven 
days and seven nights ; and none spoke a word to him, for they saw 
that the affliction was very great. 

1 Afterward, Job opened his mouth, and cursed his day. And 

2 Job answered, and said : 

JOB'S LAMENT. 



REVISED VERSION. 

3 Perish the day, wherein I was 

born; 
and the night, which said : A 
man-child is conceived ! 

4 That day, let it be darkness : 

let not God from above seek 

for it, 
nor light shine forth upon it. 

5 Let darkness and death-shade 

reclaim it ; 
let clouds rest upon it ; [it. 

let darkenings of the day affright 

6 That night, thick darkness seize 

upon it ! 
let it not rejoice among the days 

of the year, 
nor come into the number of the 

months. 



PARAPHRASE. 

Perish my day of birth for- 3 
lorn — 

The night which said, A man- 
child born ! 

Thick darkness hide its hour of 4 
morn; 

Let God forget to seek its 

light, 
Clouds lower, and eclipse af- 5 

fright, 
Yea, deeper darkness whelm its 6 

night ! 

Nor be it counted in the days 
Of years, nor reckoned by the 

rays 
Of any moon's advancing phase. 



chap, hi.] 



THE BOOK OF JOB. 



67 



REVISED VERSION. 

7 Lo, let that night be barren, 
and no sound of joy enter therein. 

8 Let them that curse days, curse it ; 
they that are skilled to rouse up 

the leviathan. 

9 Let the stars of its twilight be 

dark ; 
let it wait for light, and there be 

none; 
neither let it behold the eyelids 

of the morning. 

10 Because it did not shut the doors 

of the womb that bore me, 
and hide sorrow from my eyes. 

11 Wherefore did I not die from 

the womb — 
come forth from the womb, and 
expire ? 

1 2 Why were the knees ready for me, 
and why the breasts, that I 

might suck ? 

13 For now, I had lain down and 

should be at rest; 
I had slept, then would there be 
repose for me : 

14 with kings, and counsellors of 

the earth, 
who have built themselves ruins : 

15 or with princes, who had gold, 
who filled their houses with silver : 
or like a hidden untimely-birth, 

16 I should not be; 

as infants that never see light. 

17 There, the wicked cease from 

troubling, 
and there, the weary are at rest. 

18 The prisoners all are at ease; 
they hear not the taskmaster's 

voice. 



TARAPHRASE. 

Barren henceforth that night 7 

remain, 
Nor hear a mother's cry again 
Of joy, triumphant over pain! 

Curse it, all they, whose sorceries 8 
Can rouse the dragon of the skies 
That swallows planets as he flies ! 

Itsstarsofmorning-twilightgone, 9 
Vain may it yearn, nor see anon 
The rosy eyelids of the dawn ! 

Because for me that day of doom 10 
Closed not the portals of the 

womb, 
Hiding mine eyes from woe to 

come. 



Why died I not in birth at first ? 11 
Why was Igently held and nursed, 12 
To keep in me a life accurst ? 

Why could I not forever stay 13 
With souls that never saw the (16) 

day, 
Or princes whohavepassedaway? 14 

Their pyramids the great did 

build ; 
Their stately tombs with treasure 15 

filled, 
Their slaves commanding as they 

willed. 

But in the grave the wicked cease 17 
From troubling ; captives find 18 

release, 
And all the weary are at peace. 



68 



THE BOOK OF JOB. 



[chap. IV. 



EETISED VERSION. 

19 Small and great, both are 

there ; 
and the servant is free from his 
master. 

20 Wherefore gives He light to the 

wretched 
and life to the sorrowful in 
"heart ; 

21 who long for death, and it comes 

not, 
and search for it more than for 
hidden treasures, 

22 who are joyful, even to exult- 

ing, 
are glad, when they find the 
grave : — 

23 to a man, whose way is hid- 

den, 
and God hedgeth about him ? 

24 For with my food, comes my 

sighing ; 
and my moans are poured forth 
as water. 

25 For I feared evil, and it has 

overtaken me ; 
and that which I dreaded, is 
come upon me. 

26 I was not at ease; nor was I 

secure ; 
nor was I at rest ; yet trouble 
came. 



PARAPHRASE. 

Of one degree are great and small; 19 
Theslave is freefrom every thrall; 
Silence and rest encompass all ! 



For this I long — why doth 20 

He 
Give hated life and light to me, 
Who seek for death to set me 21 

free? 

As robbers break a pyramid, 
Wherein are countless treasures 

hid,— 
But not to lift the coffer's lid ! 

I would break through, and in 

the gloom 
Bid gold and silver give me — 

room ! 
Rejoicing, if I gained a tomb ! 22 

Why life to him, whose path to 23 

hide, 
God sets a wall on every side ? 
Sighs are my food, my tears a 24 

tide ! 

Forlo! I watched against distress, 25 
Nor rested in self-righteousness ; 26 
Yet trouble smites me, ne'erthe- 
less! 






ELIPHAZ. 



1 Then answered Eliphaz the Te- 

manite, and said : 

2 Should one venture a word to 

thee, wilt thou be offended ? 
But who can forbear speaking ! 



Canst thou without offense at- 2 

tend 
The admonition of a friend 
Who needs must speak, though 

he offend ? 



CHAP. IV.] 



THE BOOK OF JOB 



69 



REVISED VERSION. 

3 Lo, thou hast admonished many, 
and hast strengthened the feeble 

hands. 

4 Thy words have confirmed the 

faltering, 
and the sinking knees thou hast 
made strong. 

5 But now, it is come to thee and 

thou faintest ; 
it touches thee, and thou art 
confounded. 

6 Is not thy fear thy confidence ? 
Thy hope, it is the uprightness 

of thy ways. 

7 Remember now, who that was 

guiltless has perished ? 
and where were the righteous 
cut off? 

8 As I have seen : they that plough 

iniquity, 
and that sow mischief, reap the 
same. [ish ; 

9 By the breath of God they per- 
and by the blast of his anger are 

they consumed. 

10 The lion's cry, and the voice of 

the roaring lion, 
and the teeth of the young lions, 
are broken. 

11 The strong lion perishes for lack 

of prey, [tered. 

and the lioness' whelps are scat- 

12 Now a word was stealthily 

brought to me, 
and my ear caught the whisper 
thereof. 

13 In thoughts from visions of the 

night, 
when deep sleep falls upon men ; 



PARAPHRASE. 

What, thou who oft, where grief 3 

unmanned, 
Hast nerved again the feeble 

hand, 
The sinking knees made strong 4 

to stand, 

Now thou art smitten, dost thou 5 

faint, 
Forgetting, in thy wild com- 6- 

plaint, 
A righteous life preserves the 

saint ? 

What judgment e'er on goodness 7 

came ? 
Nay, rather, they that plough 8 

for shame 
And plant for mischief, reap the 

same! 

The wicked, he is marked for 9 

death, 
And blasted by God's angry 

breath, 
In that fierce tempest perish- 

eth. 

Toothless and tame, his whelps 10 

all gone, 
His roaring shrunk into a 

moan, 
The fierce old lion dies alone ! 11 



That whispered word I hear 12 

again 
Which came in nightly visions, 13 

when 
Deep slumber falleth upon men. 



— 



70 



THE BOOK OF JOB. 



[chap. v. 



REVISED VERSION. 

14 fear came upon me, and trem- 

bling, [shake, 

which made all my bones to 

15 Then a spirit passed before me: 
the hair of my flesh rose up. 

16 It stood still, but I could not 

discern its form, 
an image was before my eyes ; 
there was silence ; and I heard 

a voice :— [Gcd ? 

17 Shall man be more just than 
shall a man be more pure than 

his Maker ? 

18 Lo, he trusteth not in his ser- 

vants, [folly, 

and to his angels he imputeth 

19 Much more, they who dwell in 

houses of clay, 
whose foundation is in the dust, 
who are crushed like the moth. 

20 From morning to evening they 

are destroyed, 
so that, unheeded, they perish 
forever. 

21 Is not their excellency taken 

away with them ? 
they die, and without wisdom. 

1 Call now: is there any that 

will answer thee ? 
and unto whom, of the holy, 
wilt thou turn ? 

2 For grief slayeth the foolish, 
and envy killeth the simple. 

3 I have myself seen the wicked 

taking root ; 
but soon, I cursed his habitation. 

4 His children are far from safety ; 
they are oppressed in the gate, 

and there is no deliverer. 



PARAPHRASE. 

In quaking fear I lay. At last 14 
Before my face a spirit passed : 15 
Mystiffening hair stood up aghast. 

It passed, it paused — a formless 16 

shade — [dread ! 

No substance, but a semblance 
Silence ; and then a voice, which 
said : 

Shall mortals be more pure and 17 

just 
Than God who made them ? Lo, 

He must 
From angels, even, withhold His 18 

trust ! 

Much more from them, in tents 19 

who lie, 
Pitched in the dust, that by-and-by, 
Like moths with crushed wings, 

fall and die. 

From morn to eve, their limit 20 

small ; [fall >' 

The cords are cut, the dwellings 21 
Ever unheeding perish all ! 



Call now ; what good man's an- I 

swer sent 
Would praise and share thy 

wild lament ? 
"Tis fools are slain by discontent. 2 

What though the wicked thrive ? 3 

I wait, 
And soon his place is desolate, 
His children friendless in the 4 

gate. 



CHAP. V.] 



THE BOOK OF JOB. 



71 



REVISED VERSION. 

5 Whose harvest the hungry shall 

devour, 
and take it, even out from the 

thorns : 
and the snare is gaping for their 

substance. 

6 For evil goes not forth from the 

dust, 
nor does trouble sprout up from 
the ground ; 

7 for man is born to trouble, 
even as sparks fly upward. 

8 But I, to God would I seek ; 
and unto God commit my cause. 

9 Who doeth great things, and un- 

searchable ; [ber. 

things wonderful, without num- 

10 Who giveth rain on the face of 

the earth, 
and sendeth water on the face 
of the fields. 

1 1 He sets the humble on high, 
and the mourning are raised to 

prosperity. 

12 He breaks up the devices of the 

crafty, [thing purposed, 

that their hands shall not do the 

13 He ensnares the wise in their 

craftiness, 
and the counsel of the cunning 
is made hasty : 

14 by day, they meet darkness, 
and grope at noonday, as in the 

night. 

15 So he rescues the victim from 

their mouth, [the strong, 

and the needy from the hand of 

16 Thus there is hope to the weak, 
and iniquity shuts her mouth. 



PARAPHRASE. 

Where power their heritage de- 5 

mands, 
While hedges round his harvest 

lands 
Are broken down by robber 

hands. 

For trouble is no earth-born 6 

fate; 
Man makes and finds it, soon or 7 

late, 
As sparks fly up, by force 

innate. 



To God my cause I would com- 8 

mit, 
Whose purpose — who can com- 9 

pass it ? 
Whose wondrous works are 

infinite. 

The humble he exalts again, (11) 
As o'er the earth His streams 10 

and rain 
Restore to bloom the barren 

plain. 

The crafty plot he turns to 12 

naught, 
The schemer in his scheme is 13 

caught, 
His hasty counsels all un- 

wrought, 

And, struck with blindness, 14 

gropes along ; 
So God delivers from the strong 15 
The weak, and shuts the mouth 16 

of wrong ! 



72 



THE BOOK OF JOB. 



[chap. v. 



REVISED VERSION. 

17 Lo, happy is the man whom 

God correcteth, 
therefore, spurn not thou the 
chastening of the Almighty. 

18 For he woundeth, and bindethup, 
he smiteth, and his hands make 

whole. 

19 In six troubles, he will deliver 

thee; 
yea in seven, there shall no evil 
befall thee. 

20 In famine, he will free thee from 

death, 
and in war, from the power of 
the sword. 

21 From the scourge of the tongue 

thou shalt be hidden, 
and shalt not be afraid of de- 
struction when it cometh. 

22 At destruction and at famine 

thou shalt laugh ; 
and of the beasts of the earth 
thou needst not be afraid. 

23 For with the stones of the field 

shalt thou be in league, 
and the beasts of the field shall 
be at peace with thee. 

24 So shalt thou know, that thy 

tent is in peace, 
and shalt visit thy pastures, and 
miss nothing. 

25 And thou shalt know, that nu- 

merous is thy seed, 
and thy offspring as the green 
herb of the earth. 

26 Thou shalt come to the grave in 

hoary age, 
as the sheaf is gathered in, in its 
season. 



PARAPHRASE. 

Count it good fortune if He 17 

smite, 
Nor spurn His rod. His hands 

delight 
To bind the wounds of hearts 18 

contrite. 

Though troubles six thy life 19 

befall, 
Yea, seven may threaten ; if thou 

call, 
He will deliver thee from 

all: 

From famine's fate and foeman's 20 

sword, 
And from the lash of slander's 21 

word, 
And ruin, stealing up unheard. 

At troubles of a scanty year 22 
Thou mayest laugh when they 

appear, 
And fiercest beasts thou needst 

not fear. 

Thou shalt be friends with brute 23 

and rock ; 
Thy tent secure from hostile 24 

shock, 
Thine eye miss naught from 

field or flock. 

Thy hoary age (when thou hast 25 
seen 

Thy children round thee grow- 
ing green), 

A ripe sheaf, shall be gathered 26 
in. 






CHAP. VI.] 



THE BOOK OF JOB. 



Y3 



REVISED VERSION. 

27 Lo this, we have searched it 
out ; so it is : 
hear it, and know thou, for thy- 
self. 



PARAPHRASE. 

Lo, this indeed is truth alone, 27 
Since this the truth our lives 

have shown : 
Heed, and apply it to thine own ! 



JOB TO HIS FRIENDS. 



1 Then answered Job, and said : 

2 that my grief could be fully 

weighed, 
and all my calamity be laid in 
the balances. 

3 For now, it would be heavier 

than the sands of the sea ; 
for this cause, my words have 
been rash. 

4 For the arrows of the Almighty 

are within me, [spirit : 

whose poison drinketb up my 
the terrors of God array them- 
selves against me. 

5 Does the wild-ass bray, by the 

fresh grass ; 
or lows the ox, at his fodder ? 

6 Can that which is tasteless be 

eaten without salt ; 
or is there any relish in the white 
of an egg ? 

7 My soul refuses to touch ! 
they are as food which I loathe. 

8 that my request might come ; 
that God would grant mylonging: 

9 and that it would please God to 

destroy me ; 
that he would let loose his hand, 

and cut me off. 
10 For it should still be my solace, 
yea I would exult, in pain that 

spares not, 

4 



Weigh but my words against 2 
my woe, 

Heavy as ocean's sands ; and 3 
lo! 

Ye would not blame me, mourn- 
ing so. 

God's marshaled terrors gather 4 
round ; 

His poisoned arrows pierce pro- 
found, 

And madness burns in every 
wound ! 

Nature gives voice in nature's 5 

way; 
The browsing ass forgets to 

bray; 
The ox lows not before the 

hay. 

But who would seek unsavory 6 

food, 
And call the nauseous mixture 

good? 
My soul refuses what ye would ! 7 

For death I lift my prayer in 8 

vain; 
Destruction would I count but 9 

gain; 
I would exult in utmost pain. 10 



74 



THE BOOK OF JOB. 



[chap. VI. 



REVISED VERSION. 

that I have not denied the words 
of the Holy One. 

11 What is my strength, that I 

should hope, 
and what is my end, that I should 
be yet patient ? 

12 Is my strength the strength of 

stones, 
or is my flesh of brass ? 

13 Is not my help within me gone, 
and recovery driven away from 

me? 

14 Kindness, from a friend, is due 

to the despairing, 
ready to forsake the fear of the 
Almighty. 

15 My brethren are deceitful, like 

the brook, 
as the channel of brooks that 
pass away : 

16 that become turbid, from ice; 
the snow hides itself in them, 

1*7 At the time they are poured oflf, 
they fail ; 
when it is hot, they are consumed 
from their place. 

18 The caravans, along their way, 

turn aside ; 
they go up into the wastes, and 
perish. 

19 The caravans of Tema looked ; 
the companies of Sheba hoped 

for them : 

20 they were ashamed that they had 

trusted ; 
they came thither and were con- 
founded. 

21 For nowye are become nothing: 
ye see a terror, and are dismayed. 



PARAPHRASE. 

That threatened fate I seek. By 

all 
My blameless life on Him I 

call: 
Cut the tenth cord, and let it fall ! (9) 

What should I hope from long 11 

delay ? 
Am I of brass or stone, to stay 12 
While death comes slowly, day 13 

by day ? 

Pity is due from friend to friend 14 
Whom shadows of despair at- 
tend, 
Tempting his soul to darker end. 

My brethren — false spring 15 

streams, that flow, 
Turbid with ice and melting 16 

snow, 
To fail beneath the summer's 17 

glow ! 

From Tema through the (19) 

scorching gust, 
From Sheba o'er the glowing 

dust, 
(0 fatal end of foolish trust !) (20) 

The caravans theirchannelsgain, 18 
Find them and follow them in 

vain, 
Then die upon the thirsty plain. 

Thus ye my yearning hope 21 

betray, 
View my affliction with dismay, 
And into nothing shrink away ! 



OHAP. VII.] 



THE BOOK OF JOB. 



75 



REVISED VERSION. 

22 Have I said : Give it to me ; 

or, Bestow of your wealth for my 
sake : 

23 or, Deliver me from an enemy's 

hand, 
and from the hand of the vio- 
lent set me free ? 

24 Teach ye me, — and I will keep 

silence ; 
and make me know wherein I 
have erred. 

25 How forcible are right words ! 
but what does your upbraiding 

prove ? 

26 Do ye intend to censure 

words, 
when the words of the despair- 
ing are as wind ? 

27 Ye would even cast lots for the 

orphan, 
and dig a pit for your friend. 

28 And now, consent to look upon 

me; 
for I will not speak falsely to 
your face. 

29 Return I pray; let there be no 

wrong : 
yea return ; I yet have a right- 
eous cause. 

30 Is there wrong in my tongue ? 
cannot my taste discern what is 

perverse ? 



PARAPHRASE. 

Have I said: Share your gold 22 

with me ? 
Or, Bisk your lives to set me free 23 
From any violent enemy ? 

Instruct me ; let but wisdom 24 

come [am dumb 

Even from your mouths, and I 
To hear my errors' list and sum. 

How mighty is wise speech and 25 

kind ! [blind 

But what avails your censure 26 
Of desperate words that are as 
wind? 

So in a pit-fall might a knave 27 
Murder a friend, and by his grave 
Cast lots, his orphans to enslave ! 

[The friends rise to depart in 
offended dignity.] 

Nay, do not coldly leave the place, 28 
But look, I pray you, in my face : 
Would I deceive in such a case ? 

Return ; I would not do you 29 

wrong ; 
Return, for still my cause is 

strong, 
Nor is there evil on my tongue. 30 
[The friends return.] 



TO THE ALMIGHTY. 



Has not a man a term of war- 
fare on the earth, 
and are not his days as the days 
of a hireling ? 



Man is a soldier, battle-scarred, 1 
Who stands his weary time on 

guard — 
A laborer, waiting his reward. 



76 



THE BOOK OF JOB. 



[chap. VII. 



REVISED VERSION. 

2 As the servant pants for the 

shadow, 
and as the hireling longs for his 
wages ; 

3 so I am allotted months of 

wretchedness, 
and wearisome nights are ap- 
pointed to me. 

4 When I lie down, I say : 

when shall I arise, and the night 

be gone ! 
and I am wearied with tossings, 

till the morning. 

5 My flesh is clothed with rot- 

tenness, and clods of earth; 
my skin closes up, and breaks 
out afresh. 

6 My days are swifter than a 

weaver's shuttle, 
and consume away without 
hope. 

7 Kemember that my life is a 

breath ; 
my eye shall not again see 
good. 

8 The eye of him that seeth me, 

shall behold no more ; 
thine eyes will seek me, but I 
shall not be. 

9 The cloud consumes away, and 

is gone ; 
so he that goes down to the 
underworld, shall not come 
up. 



PARAPHRASE. 

The slave at noon-day pants for 2 

shade ; 
The hireling longs till he is paid ; 
So I, through woeful months 3 

delayed ! 

Wretched I cry, my couch upon, 4 
Wlien shall I rise, and night be 

gone? 
And toss unresting till the dawn. 

Through the foul crust upon my 5 

flesh 
Mine ulcers ever break afresh ; 
And, like a shuttle in the mesh, 6 

My days shoot swiftly to and fro, 
Wasting the life-thread as they 

go 
To weave a web of hopeless woe ! 

Thou know'st my life is like a 7 

breath, 
That, being breathed out, scat- 

tereth, 
And cannot be recalled from 

death. 

No good mine eyes again shall 

see; 
Nor eyes of others look on me — 8 
Though Thine eye seek, I shall 

not be ! 

That under-world, where clouds 9 

appear, 
When, setting, they are lost 

from here, 
Holds mortals too, in exile drear. 



CHAP. VII.] 



TEE BOOK OF JOB. 



77 



REVISED VERSION. 

10 He shall not return again to his 

house, 
and his place shall know him no 
more. 

11 As for me, I will not restrain 

my mouth ; 
I will speak in the aDguish of 

my spirit ; 
I will complain in the bitterness 

of my soul. 

12 Am I a sea, or a monster of the 

deep, 
that thou shouldst set a watch 
over me ? 

13 When I say : my bed shall com- 

fort me, 
my couch shall lighten my com- 
plaint : 

14 then thou scarest me with 

dreams, 
and terrifiest me by visions. 

15 So that my soul chooseth stran- 

gling— 
death rather than my bones ! 

16 I waste away: I shall not always 

live; 
cease from me: for my days 
are a vapor. 

17 What is man, that thou shouldst 

magnify him, 
and set thy thoughts upon 
him ; 

18 that thou shouldst visit him ev- 

ery morning, 
shouldst, every moment, try him? 

19 How long wilt thou not look 

away from me, 
nor let me alone, till I can swal- 
low my spittle? 



TARAPHRASE. 

Whoso descends into that space, 10 
No more returns — his very face 
Forgot in each familiar place ! 

Then I my lips will not restrain ; 11 
I will speak out my spirit's pain, 
And in soul-bitterness complain ! 

Must thou needs watch me all 12 

the while, 
Like them who fear the floods 

of Nile, 
Or guard against the crocodile ? 

Amlso dangerous — I, who creep 13 
To bed, and say, There's rest in 

sleep ? 
Yet through my dreams thy 14 

terrors sweep, 

Till I would rather choose to die, 15 
Yea, strangle once and utterly, 
Than wake and waste, and live 
thereby ? 

And death comes slowly, with- 16 

out cure ; [dure ; 

I waste, and shall not long en- 
Spare; forthe vapor's fate is sure ! 

Why is weak man so magnified, 17 
Each morn reviewed, each mo- 18 

ment tried, [aside ? 

And never from thy thought 

How long wilt thou not turn thy 19 

face [grace 

Away from me and grant me 
To draw my breath a little space ? 



78 



THE BOOK OF JOB. 



[chap. vm. 



REVISED VERSION. 

20 If I sin, what do I unto thee, 

thou observer of men ? 
Wherefore hast thou made me 

thy mark, 
that I should become a burden 

to myself? 

21 and wilt thou not pardon my 

transgression, 
and remit my iniquity ? 

22 For soon, I shall lie down in the 

dust; 
and thou wilt seek me, — but I 
shall not be. 



PARAPHRASE. 

Can any sin of mine have 20 

weight 
To make thee feel the burden 

great, 
And mark me for the stroke of 

fate? 

Pardon my sin. Earth waits for 21 

me; 
And though, to bless me tar- 22 

dily, 
Thou seek me soon, I shall not 

be! 



BILDAD. 



1 Then answered Bildad, the 

Shuhite, and said : 

2 How long wilt thou speak these 

things, 
and the words of thy mouth be 
a strong wind ? 

3 Will God pervert right, 

or will the Almighty pervert 
justice ? 

4 Though thy sons have sinned 

against him, 
and he hath given them into the 
power of their transgression : 

5 if thou thyself wouldst seek God, 
and make supplication to the 

Almighty ; 

6 if thou wert pure and upright ; 
surely even now, he would awake 

for thee, 
and make thy righteous dwelling 
secure. 

7 Then, though thy beginning be 

small, 
thy end shall be exceeding great. 



How long wilt thou assert thy 2 

cause, 
Thy words a tempest without 

pause ? 
Will God pervert His righteous 3 

laws? 

Doubtless thy sons were repro- 4 

bate, 
Delivered to the sinner's fate ; 
Yet thou shalt find it not too 5 

late, 

If thou repent and make thee 6 

pure; 
Beseeching God, His mercy sure 
Will make thy righteous house 

secure ! 

Though small at first thy lot be 7 

cast, 
He can enlarge thee at the last, 
Exceeding all thy glory past. 



CHAP. Till.] 



THE BOOK OF JOB. 



9 



REVISED VERSION. 

8 For inquire, I pray, of the for- 

mer generations, 
and note what their fathers have 
searched out. 

9 For we are of yesterday, and 

know nothing, 
and our days upon earth are a 
shadow. 

10 "Will not they instruct thee, and 

tell thee, 
and utter words from their 
heart : — 

11 Does the paper-rush shoot up, 

'except in the marsh ? 
will the marsh-grass grow with- 
out water ? 

12 While yet in its greenness, and 

they cut it not, 
it drieth up sooner than any 
herb. 

13 So are the ways of all who for- 

get God ; 
the hope of the impure shall per- 
ish. 

14 For his confidence shall be cut 

off; 
and his trust, it is a spider's web. 

15 He shall lean upon his house, 

but it shall not abide ; 
he shall lay hold on it, but it 
shall not stand. 

16 He, in the face of the sun, is 

green, 
and his sprouts shoot forth over 
his garden. 

17 Over a stone-heap are his roots 

entwined ; 
he seeth the habitation of 
stones. 



PARAPHRASE. 

Ask of the former age, I 8 

pray, 
And listen what the fathers 

say; 
We are but shades of yester- 9 

day! 

But they will teach thee what 10 

thou art, 
With words deep -springing from 

the heart, 
Not merely from the lips that 

start. 

The rushes and the flags grow 11 

high 
And rank ; but, when the pools 

are dry, 
Before all grasses faint and die. 12 

So thrives awhile, his God forgot, 13 
The wicked ; so, when winds are 

hot, 
Withers and dies upon the 

spot. 

His trust, a cobweb-tent, will li 

bear 
No weight — nor clutch of his 15 

despair 
Can stop its fluttering in the 

air! 

The weed grows greenly towards 16 

the sun ; 
Its branches spring forth one by 

one; 
Around the rocks its rootlets 17 

run. 



80 



THE BOOK OF JOB. 



[chap. IX. 



REVISED VERSION. 

18 "When he shall be destroyed from 

his place, 
it shall deny him ; I have not 
seen thee. 

19 Lo, that is the joy of his 

way; 
and from the dust shall others 
sprout up. 

20 Lo, God will not spurn the 

upright, 
nor take hold of the hand of the 
wicked. 

21 While he fills thy mouth with 

laughter, 
and thy lips with rejoicing, 

22 they that hate thee shall be 

clothed with shame : 
but the habitation of the wicked, 
—it comes to naught. 



PARAPHRASE. 

It dies : the stones its memory 18 

flout! 
Behold its only joy — that out 19 
Of its dead dust new weeds shall 

sprout ! 

Lo ! God the good will not dis- 20 
tress 

(Nor clasp the hand of wicked- 
ness !) 

Repent, and smiles thy mouth 21 

. shall bless, 

While shame upon thy foes is 22 
sent; 

But ruin shakes the sinner's 
tent — 

Dost thou invite such punish- 
ment? 



JOB. 



1 Then answered Job, and said : 

2 Of a truth, I know that it 

is so ; 
for how can man be just with 
God? 

3 If he should desire to contend 

with him, 
he could not answer him, for one 
of a thousand. 

4 Wise in heart and strong in pow- 

er! 
who withstands him, and is se- 
cure ? 

5 He that removeth mountains, ere 

they are aware ; 
who overturneth them in his an- 
ger. 



Indeed ! I know the lesson true, 2 
And could recite, as well as 

yon, 

God's power, and man's weak- 
ness too ! 

How can a mortal justify 
Himself to God and make reply 3 
0?ice, though a thousand times 
he. try ? 

God*s wisdom is profound and 4 
sure ; 

His strength is mighty and se- 
cure ; 

Wlio can withstand Him and 
endure ? 



CHAP. IX.] 



THE BOOK OF JOB. 



81 



REVISED VERSION. 

6 He that makes the earth to trem- 

ble from its place ; 
and the pillars thereof are sha- 
ken. 

7 He that bids the sun, and it shin- 

eth not, 
and sealeth up the stars ; 

8 He spread out the heavens, 

alone, 
and treads upon the heights of 
sea. 

9 He made the Bear, Orion, and 

the Pleiads, 
and the secret chambers of the 
South. 
1.0 He doeth great things, beyond 
searching out, 
and wonders, without number. 

11 Lo, he goes by me, but I see 

him not : 
he passes along, but I do not 
perceive him. 

12 Lo, he seizes the prey ; who shall 

hinder him ? 
who will say to him : What do- 
est thou ? 

13 God will not turn away his 

anger ; 
proud helpers bow beneath 
it. 

14 Should I then answer him, — 
choose out my words against 

him ? 

15 "Whom, though I be righteous, I 

would not answer ; 
I would make supplication to my 
judge. 

16 If I called and he answered 

me 



PARAPHRASE. 

The mountains unawares He takes 5 
With fierce upheaval, and He 

makes 
Earth tremble, and her pillars 6 

shakes. 

The sun is dark at His behest, 7 

And sta7-s are sealed, and skies 8 

compressed — 
He treads the sea, from crest lo 

crest. 

He made Orion and the Seven, 9 
The Great Bear of the North — 

yea, even 
The chambers of the Southern 

heaven. 

Where secret stars unseen are lit : 
His purpose, who can fathom it ? 10 
His wondrous works are infinite I 



Me He assails, unseen His way; 11 
He presses on to seize the prey ; 12 
What doest thou ? none dare to 
say. 

His anger will not cease to 13 

lower ; 
The proudest champions shrink 

and cower; 
Shall I seek words to brave His 14 

power ? 

Though righteous, I would beg 15 

for grace, 
Not sue for justice, face to face; 
For, though He answered in my 16 

case, 



82 



TEE BOOK OF JOB. 



[CHAP. IX. 



REVISED VERSION. 

I would not believe that he lis- 
tened to my voice. 

17 For he dashes me in pieces with 

a tempest, [out cause, 

and multiplies my wounds with- 

18 He will not suffer me to recov- 

er my breath ; 
but fills me with bitter plagues. 

19 If it be of might, lo he is the 

Strong ! 
and if of right, who will appoint 
me a time ? 

20 Though I were righteous, my own 

mouth would condemn me ; 
if I were perfect, he would show 
me perverse. 

21 Though perfect, I should take no 

thought for myself, 
nor should I value my life. 

22 It is all the same ; therefore I 

say, 
he consumes the righteous and 
the wicked. 

23 When the scourge shall sudden- 

ly destroy, 
he mocks at the distress of the 
innocent. 

24 The earth is given into the hand 

of the wicked ; 
the face of its judges he vails ; 
if not, who then is it ? 

25 My days are swifter than a run- 

ner ; 
they are fled, and have seen no 
good. 

26 They have passed by, like the 

reed-skiffs ; 
as the eagle darts upon its 
prey. 



PARAPHRASE. 

I could not trust him, while 

alarm, 
Tempest and wounds come from 17 

His arm, 
And strangling, and full bitter 18 

harm! 

If might rules — lo! He is the 19 

Strong ! 
If right — when could I prove 

Him wrong ? 
Betrayed by mine own stammer- 20 

ing tongue, 

And proved perverse, in my dis- 
may, 

I should not know myself that 21 
day, 

Aud, reckless, cast my life away. 

What boots it ? His quick scour- 22 

ges fall 
On good and bad, destroying all ; 
He mocks the guiltless victims' 23 

call! 

The world He yields to evil 24 

might ; 
Of them who judge, He veils the 

sight, 
Lest they should see and judge 

aright ! 

If not, who is it ?— Swift the 25 

while 
As swooping eagles, skiffs of 26 

Nile, 
Or couriers, running mile on 

mile, 



CHAP. X.] 



THE BOOK OF JOB. 



83 



REVISED VERSION. 

27 If I say : I will forget my com- 

plaining, 
I will change my aspect, and be 
joyous : 

28 then I shudder at all my 

woes ; 
I know thou wilt not declare me 
innocent. 

29 I, I am accounted guilty ; 

why then should I weary myself 
in vain ! 

30 Though I wash myself in snow- 

water, 
and cleanse my hands with 

lye; 

31 then, thou wilt plunge me into 

the pit, 
and my clothes would abhor 
me. 

32 For he is not man, like me, that 

I should answer him ; 
that we should enter into judg- 
ment together. 

33 There is no arbiter between 

us, 
that might lay his hand upon us 
both. 

34 Let him turn away his rod from 

me, 
that the dread of him may not 
overawe me : 

35 I will speak and will not be 

afraid of him ; 
for not so am I, in myself. 
1 My soul is weary of my life ; 
I will give free course to my 

complaint ; 
I will speak in the bitterness of 

soul. 



PARAPHRASE. 

My days go by ; and if I fain 27 
Would cease to murmur and 
complain, [pain ! 

How quick returns each pang of 28 

I know that Thou wilt not ac- 
quit ! 
Thy doom upon my soul doth sit : 29 
Why should I strive to lighten 
it? 

Though I be cleansed with snow 30 

and lye, 
What shall I haply gain thereby ? 
Thou wilt but plunge me sud- 31 

denly 

Into the slime, to make me more 
Wretched and loathsome than 

before — 
Whom mine own garments 

would abhor ! 

For God is God. No umpire 32 

stands 
To lay on God and me His hands, 33 
And hear, and judge of our de- 
mands ! 

It is not guilt doth make me (35) 

weak. 
Let Him but cease His wrath to 34 

wreak, [speak ! 

And, free from terror, I will 35 

Yet, life is all I have to lose ; 1 

And death is what I fain would 

choose : 
Despair's full freedom I will use ! 



84: 



THE BOOK OF JOB. 



[chap. x. 



REVISED VERSION. 

2 I will say unto God, do not hold 

me guilty ; 
show me, wherefore thou con- 
tendest with me. 

3 Does it seem good to thee, that 

thou shouldst oppress, 
shouldst contemn the work of thy 

hands, 
and shine upon the counsel of 

the wicked ? 

4 Hast thou eyes of flesh, 

or seest thou as man seeth ? 

5 Are thy days as man's days, 

or are thy years as the days of a 
man? 

6 That thou shouldst seek after 

my iniquity, 
and shouldst search for my sin ; 
V though thou knowest I am not 

wicked, [hand, 

and none can deliver from thy 

8 Thy hands have fashioned me, 

and made me, 
in every part ; and yet thou dost 
destroy me ! 

9 Kemember now, that thou hast 

formed me, as with clay ; 
and wilt thou bring me to dust 
again ? 

10 Didst tbou not make me flow as 

milk, 
and thicken like the curd ; — 

11 clothe me with skin and flesh, 
with bones and sinews inter- 
weave me ? 

12 Life and favor thou hast granted 

me, 
and thy providence has pre- 
served my spirit. 



PARAPHRASE. 

To God I'll say : Condemn me 2 

not ! [hot ? 

Say, wherefore is Thine anger 
Shall tyranny Thy greatness blot ? 3 

Wouldst thou Thy handiwork 

despise, 
And torture me to tell Thee lies 
As wicked men do ? Are Thine 4 

eyes 

Short-sighted like their eyes, for- 
sooth, 

Or does Thine age so chase Thy 5 
youth, [truth, 

Thou hast no time to find the 

That Thou dost seek iniquity, 6 

' Who knowest it is not in me, *J 

And couldst not lose me, were I 
free ? 

Wilt Thou, who fashionedsi every 8 

part — 
A potter, moulding clay with 9 

art — 
Crush me to dust, as at the start ? 

As milk, didst Thou not make me 10 

flow [grow, 

And thicken, as the curds do 
Then robes offesh around me 11 
throw, 

With bones and sinews lace the 

whole, 
And grant, the body to control, 12 
The crowning grace of life and 

soul ? 



CHAP. X.] 



THE BOOK OF JOB. 



85 



REVISED VERSION. 

1 3 Yet these things thou didst hide 

in thy heart ; 
I know that this was in thy mind. 

14 If I sin, thou observest me, 
and will not absolve me from 

my guilt. 

15 If I am wicked, woe unto me ! 
and if righteous, I may not lift 

my head, 
filled with shame, and the sight 
of my misery ! 

16 If it lift itself up, thou dost hunt 

me like the lion, 
and show again thy wondrous 
power upon me. 

17 Thou renewest thy witnesses 

against me, 
and increasest thy displeasure 

toward me, 
with host succeeding host 

against me. 

18 Why then didst thou bring me 

forth from the womb ? 
I should have died and no eye 
would have seen me. 

19 I should be as if I had not been; — 
should have been borne from the 

womb to the grave. 

20 Are not my days few? Let 

him forbear! 
let him withdraw from me, that 
I may rejoice a little while : 

21 before I shall go, and not return ; 
to the land of darkness and of 

death-shade ; 

22 a land of gloom like the thick 

darkness, 
of death-shade, without order ; 
andthelightis as thick darkness. 



PARAPHRASE. 

And this was always TJiine in- 13 

tent — 
If I should sin y swift punishment, 14 
And nothing less if innocent ! 

My righteous head, shame-bowed 15 

to see 
Mine own exceeding misery, 
I may not lift for dread of Thee ! 

Or if to raise it I should dare, 16 
Thou spring est from a lion's lair 
To prove Thy strength and my 

despair ! 

New griefs Thou sendest upon old, 17 
Witness Thine anger manifold — 
Host upon host, against me rolled ! 

Why didst Thou make my life 18 

begin ? 
Better, an instant grave within, 
To be as if I had not been ! 19 

My days are few. Let God for- 20 

bear, 
A little space from torment spare, 
A little joy from woe and care. 

Let Him withdraw His hand, 21 

before [shore 

To yonder dark and shadowy 
I journey, to return no more ! 

A land of death-shade without 22 

light; 
A land of dim, disordered sight, 
Where morning is as dark as 

night ! 



86 



THE BOOK OF JOB. 



[CHAP. XI. 



ZOPHAR. 



REVISED VERSION. 

1 Then answered Zophar, the 

Naamathite, and said : 

2 Shall the multitude of words not 

be answered ? 

or shall a man of talk be account- 
ed right ? 
' 3 Shall thy boastings put men to 
silence, 

that thou mayest mock, and 
none make thee ashamed ; 

4 and say : My doctrine is pure, 
and I am clean in thy sight ? 

5 But, would that God would 

speak, 
and open his lips against 
thee : 

6 and would show thee the secrets 

of wisdom, 

how manifold is understand- 
ing; 

then shalt thou know, that God 
remembers not all thy guilt 
against thee. 

7 Canst thou find out the deep 

things of God, 
or find out the Almighty, to per- 
fection ? 

8 It is as high as heaven ; what 

canst thou do ? 
deeper than the under-world 
what canst thou know ? 

9 longer than the earth, in its 

measure, 
and broader than the sea ! 
10 If he pass by, and shall appre- 
hend, 
and call an assembly, who will 
answer him ? 



PARAPHRASE. 

Shall many words pass unde- 2 

nied — 
A man of talk be justified 
To silence us with boastful pride, 3 

That thou may'st mock, devoid 

of shame, 
In spite of God pure doctrine 4 

claim, 
And life unstained by any blame ? 

Let Him but speak, to show 5 

thee all 
His secrets deep, and thou shalt 6 

call 
His judgment for thy guilt too 

small ! 

His wisdom — can thy vain pur- 1 

suit 
Ever lay bare its hidden root, 
Or bring its summit under foot ? 

'Tis high as heaven ; what canst 8 

thou do ? 
'Tis deeper than the world below; 
What canst thou of its secrets 

know ? 

Longer than earth's far limits be, 9 
It lies in its immensity, 
And broader than the boundless 
sea ! 

If God the sinner apprehend 10 
His dread tribunal to attend, 
Who dares the culprit's case 
defend ? 



CHAP. XI.] 



THE BOOK OF JOB. 



87 



REVISED VERSION. 

11 For he, be knows evil men; 
and sees iniquity, when he seems 

not to regard it. 

12 But vain man is void of under- 

standing ; 
a foal of the wild ass, is man from 
his birth. 

13 And thou, if thou direct thy 

heart, 
and spread forth thy hands, un- 
to him ; — 

14 If iniquity is in thy hand, put it 

far away, 
and let not wrong abide in thy 
dwellings ; — 

15 surely, then shalt thou lift thy 

face without spot, 
and be steadfast and shalt not 
fear. 

16 For thou shalt forget sorrow ; 
as waters passed away, shalt 

thou remember it. 

17 And brighter than noonday, shall 

life arise ; 
and darkness shall become as 
the morning. 

18 Then wilt thou trust, because 

there is hope ; 
yea, thou wilt search, and lie 
down without fear. 

19 Thou shalt repose, and none 

make thee afraid, 
yea, many shall make their 
court to thee. 

20 But the eyes of the wicked shall 

waste away ; 

refuge vanishes from them ; 

and their hope, it is the breath- 
ing out of life. 



PARAPHRASE. 

For lo ! He knoweth evil men, 11 
And seeth their misdoings, when 
They seem beyond His look or 
ken. 

But what can foolish man com- 12 

mand — 
A wild colt foaled in desert sand, 
Nor ever trained to understand ? 



And thou, if thou submit, confess, 13 
Repent, reform, and make redress 
Of whatsoever wickedness, 14 

Nor let it in thy tents remain, — 
Then surely thou shalt lift again 15 
A'steadfast face, without a stain ! 

No fear, no memory shall stay 16 
Of all thy sorrows, passed away 
Like waters flowing yesterday. 

And brighter than the noon- 17 

day skies 
Thy new life-morning shall arise, 
To fill with hope and trust thine 18 

eyes. 

Thy search shall find no lurking 

foes; 
No fear shall trouble thy repose, 19 
While flattery's throng thy great- 
ness shows. 

But wicked eyes shall waste 20 

with fear 
To see each refuge disappear, 
Their hope — that life's last 

breath is near. 



88 



THE BOOK OF JOB. 



[chap. XII. 



JOB. 



REVISED VERSION. 

1 Then Job answered and said : 

2 of a truth, ye are the people ; 
and with you wisdom will die ! 

3 I also have understanding, as 

well as you ; 
I am not inferior to you : 
and who has not such things as 

these. 

4 I am become one, that is a 

mockery to his friends ; 
who has called upon God, and he 

answered ; 
a mockery is the just and the 

upright ! 

5 There is scorn for misfortune, in 

the thought of the secure, 
ready for those who waver in 
their steps. 

6 Peaceful are the tents of the 

spoilers, 
and secure are they that provoke 

God,— [eth. 

he into whose hand God bring- 

7 But ask now the beasts, and 

they will teach thee ; 
and the birds of heaven, and 
they will show thee. 
.8 Or speak to the earth, and it 
will teach thee - r 
and the fishes of the sea will tell 
it thee. 
9 Who knows not, by all these, 
that the hand of Jehovah does 
this; 
10 in whose hand is the breath of 
all living, [man ? 

and the spirit of all the flesh of 



PARAPHRASE. 

Indeed, ye are the people, who 2 
Being dead, good-by to wisdom 

too ! 
Yet I am not less wise than you ; 3 

And I need take no lower 
stand — [mand 

Nay, who has not at his corn- 
Such old familiar truths on hand ? 

Yet am I sunk to such a plight, 4 
Who dealt with God, and walked 

upright — 
Mocked by my friends with bab- 
blings trite ! 

So scornfully the fortunate flout 5 
The unhappy, tottering about, 
A torch that flickers to go out ! 

Yet peaceful dwells the spoiler's 6 

horde, [Lord 

And safely they provoke the 
Whose only God is their own 
sword ! 

Ask beasts of earth, and birds 7 

of air, 

Or fish of sea : they will declare 8 

Jehovah's power is everywhere. 9 

The breath of life is in His 10 
hand, 

The souls of man He doth com- 
mand, 

And doeth all things, as He 
planned. 



CHAP. XII.] 



THE BOOK OF JOB. 



89 



REVISED VERSION. 

11 Does not the ear try words, 
even as the palate tastes food for 

itself? 

12 Among the aged, is wisdom ? 
and is length of days under- 

standing ? [might ; 

13 With him are wisdom and 
to him belong counsel and un- 
derstanding. 

14 Lo, he casts down, and it shall 

not be built up ; 
he shuts up a man, and he shall 
not be set free. 

15 Lo, he withholds the waters, and 

they dry away ; 
and he sends them forth, and 
they lay waste the earth. 

16 With him are strength and coun- 

sel ; [err, are his. 

the erring, and he that causes to 

17 He leads counsellors captive, 
and judges he makes fools. 

18 The girdle of kings he looses, 
and binds a cord upon their loins. 

19 Priests he leads captive ; 

and the long established he 
'overthrows. [speech, 

20 The trusted he deprives of 
and takes away the wisdom of 

the aged. 

21 He pours contempt upon nobles, 
and looses the girdle of the 

strong. 

22 Deep things he reveals, out of 

the darkness, 
and the shadow of death he 
brings forth to light. 

23 He gives the nations growth, and 

he destroys them ; 



PARAPHRASE. 

Cannot the ear distinguish 11 

sound — 
The palate, taste? Is sense pro- 12 

found 
To age alone confined and bound? 



With Him are strength and skill 13 

and lore ; 
He casteth dovm, and none restore; 14 
No prisoner lifts His dungeon- 
door! . 

He maketh, as He deemeth good, 15 
The waters dry up where they 

stood, 
Or sends them forth a wasting 

flood. 

With Him almighty counsel is ; 16 
Deceiver and deceived are His ; 
The wise in man's authorities 17 

Barefoot behind His car He 

brings ; 
He makes of judges witless things, 
And chains for girdles hangs on 18 

kings ; 

Briestcraft overturns, and ancient 19 

rights ; 
The old, the wise, with dumb- 20 

ness smites ; 
Unbelts in scorn the noblest 21 

knights. 

Out of the darkness He doth call 22 
Deep dreadful things — destruc- 
tion's pall, 
TJie rise of nations and their fall. 23 



90 



THE BOOK OF JOB. 



[chap. XIII. 



REVISED VERSION. 

he extends the bounds of na- 
tions, and he leads them 
away. 

24 The leaders of the people of the 

land he deprives of under- 
standing, 
and makes them wander in a 
pathless waste. 

25 They grope in darkness, and 

there is no light ; 
he makes them reel like a 
drunken man. 

1 Lo, my eye has seen it all ; 
my ear has heard, and perceived 

it. 

2 What ye know, I know also ; 
I am not inferior to you. 

3 But I, to the Almighty will I 

speak ; 
unto God, I desire to make my 
plea. 

4 But ye, — forgers of lies, 
botchers of vanities, — are ye 

all. 

5 Would that ye would be alto- 

gether silent ; 
for it would be your wis- 
dom. 

6 Hear now my defense ; 

and listen to the pleadings of 
my lips. 
1 Will ye, for God, speak that 
which is wrong, 

and for him will ye utter de- 
ceit? 

8 Will ye regard his person, 
or will ye contend for God ? 

9 Is it well, that he should search 

you out ? 



PARAPHRASE. 

He bids them grow, extends their 

bounds, 
Then leads them captive, and con- 24 

founds 
Their leaders, lost in pathless 

rounds. 

They grope, and cannot see or 25 
feel; 

Dense shadows all their way con- 
ceal ; 

Like drunken men He makes 
them reel. 



Mine eye, mine ear, have caught 

it too ; 
Ye cannot tell me what is 

new — 
I need not bow the knee to 

you ! 

To God I'd speak. Ye weave 

but lies 
To patch them into vanities. 
Be still, and men may deem you 

wise ! 



Yet hear my cause. Do ye 6 

think meet 
To speak for God with foul de- 7 

ceit, 
In flattery of His strength com- 8 

plete, 

Corruptly taking power's part ? 
What if He came to search your 9 

heart ? 
Could ye cheat Him with human 

art? 



CHAP. XIII.] 



TEE BOOK 01 JOB. 



91 



REVISED VERSION. 

or, as a man is deceived, can ye 
deceive him ? 

10 He will surely rebuke you, 

if ye secretly have regard for 
persons. 

1 1 Shall not his majesty make you 

afraid, 
and the dread of him fall upon 
you? 

12 Your wise sayings, — they are 

maxims of ashes ; 
your towers of defense are tow- 
ers of clay. 

13 Keep silence before me, that I 

now may speak : 
and let come upon me what 
will. 

14 Why do I take my flesh in my 

teeth, 
and put my life in my hand ? 

15 Behold, he will slay me ; I may 

not hope : 
yet, in his presence, I will de- 
fend my ways. 

16 And he too will be my deliver- 

ance ; 
for the impure shall not come 
before him. 

17 Hear attentively my speech, 
and that which I declare in your 

ears. 

18 Behold now, I have made ready 

my cause ; 
I know that I am inno- 
cent. 

19 Who is he that can contend with 

me? 
For then I would be silent, and 
die. 



PARAPHRASE. 

He will chastise with blows that 10 

burn; 
Your fawning friendship He will 

spurn ; 
Do ye not dread His awful scorn ? 1 1 

Your learned saws will shrivel all 12 
To ashes, and your shields will fall 
Mere heaps of clay, when He 
shall call ! 

[The friends attempt to inter- 
rupt him.] 

Nay, hold your peace ; for I will 13 

speak, 
Whatever fate may overtake 
My speech, or strike me for its 

sake. 

Why should I bear my life away 14 
As desperate beasts their per- 
iled prey, 
Or warriors breaking through 
the fray ? 

'Twere vain. My hopeless doom 15 

is near. 
Yet this remains — to be sincere, 
Defend my ways, and make Him 

hear! 

Yea, He shall hear, and show me 16 

grace, [face! 

Since hypocrites must shun His 
Then listen ye unto my case ! 17 



Lo, I am "here my cause to try, 18 
And innocent — who dares deny ? 19 
If not, I would be still, and die. 



92 



THE BOOK OF JOB. 



[chap. XIV. 



REVISED VERSION. 

20 Only two things do thou not un- 

to me; 
then will I not hide myself from 
thee. 

21 Thy hand remove thou from 

upon me, 
and let not thy terror make me 
afraid : 

22 then call thou, and I will an- 

swer ; 
or I will speak, and answer thou 
me. 

23 How many are my iniquitiea 

and sins ? 
My transgression and my sin 
make known to me. 

24 Wherefore dost thou hide thy 

face, 
and regard me as thine ene- 
my? 

25 A driven leaf wilt thou put in 

fear, 
and pursue the dry chaff? 

26 For thou writes t bitter things 

against me, 
and makest me inherit the sins 
of my youth : 

27 and puttest my feet in the stocks', 
and watchest all my paths ; 
thou settest a bound to the soles 

of my feet. 

28 And he, as rottenness, shall waste 

away ; 
as a garment, which the moth 
consumes. 

1 Man, of woman born, 

is of few days and full of trouble. 

2 Like a flower he goes forth, and 

is cut off; 



PARAPHRASE. 

Let not thy hand of pain be- (21) 

numb 
And choke my speech — nor, if 

Thou come, [dumb ! 

With sudden glory strike me 

So spared, I will not hide my 20 

brow, [now ; 

But give Thee instant answer 22 
Or I will speak, and answer Thou ! 

How many sins and faults and 23 

flaws 
Are charged to me, that Thou 

hast cause 
For wrath and battle without 24 

pause ? 

A withered leaf, the wind before, 25 
Dry chaff, from out the thresh- 
ing-floor, [more, 
Wilt Thou pursue to fright it 

That Thou dost make indict- 26 
ment hot 

Of sins bequeathed by youth for- 
got— 

Holdest thy victim on the spot, 27 

A prisoner in the stocks alway, 
Guarded and watched, until the 28 

day 
He finds deliverance in decay ? 

Man born of woman — ah, how 1 

brief [grief! 

And few his days, yet full of 
The flower that falls with 2 
shriveled leaf, 



CHAP. XIV.] 



THE BOOK OF JOB. 



93 



REVISED VERSION. 

he fleeth as the shadow, and 
abideth not. 

3 And on such an one openest thou 

thine eyes, 
and me dost thou bring into 
judgment with thee ? 

4 Who can show a clean thing, out 

of the unclean ? 
There is not one ! 

5 If his days are determined, 

if the number of his months is 
before thee ; 

6 if thou hast set his bounds, that 

he cannot pass ; 

look away from him, that he may 
rest, 

so that he may enjoy, as a hire- 
ling, his day. 

7 For there is hope for the tree, 
if it be cut down, that it will 

flourish again, 
and that its sprout will not fail. 

8 Though its root become old in 

the earth, 
and its trunk die in the ground ; 

9 through the scent of water it will 

bud, [ling- 

and put forth boughs like a sap- 

10 But man dies, and wastes away ; 
yea, man expires, and where is 

he! 

11 Waters fail from the pool, 

and the stream decays and dries 
up: 

12 so man lies down, and will not 

arise ; 
till the heavens are no more, 

they will not awake, 
nor be roused from their sleep. 



PARAPHRASE. 

The shadow, changing with the 

time, 
Are emblems of his passing 

prime : 
Such weakness dost Thou watch 3 

for crime ? 

Me wouldst Thou try by stern- 
est law ? — 

Who e'er from source imperfect 4 
saw 

A life proceed without a flaw ? 

If Thou hast fixed my change- 5 

less fate, 
At least give respite while I 6 

wait, 
Nor make the hireling's toil too 

great ! 

The tree cut down may sprout 7 

again, 
Yea, old and dry in root and 8 

grain, 
May spring anew at scent of 9 

rain. 

But man expires, and where is 10 

he? 
Like waters we no more shall 11 

see, 
From pool or stream gone utter- 

iy. 

So man in death un waking lies, 12 
Nor from his slumber shall 

arise, 
While yet endure the eternal 

skies ! 



94 



THE BOOK OF JOB. 



[OHAP. XIV. 



REVISED VERSION. 

13 that thou wouldst hide me in 

the under-world, 
wouldst conceal me till thy wrath 

is past, 
wouldst appoint me a time, and 

remember me. 

14 If a man die, will he live again ? 
All the days of my warfare would 

I wait, 
until my change come. 

15 Thou wilt call, and I will answer 

thee; 
thou wilt yearn towards the work 
of thy hands. 

16 For now, thou number est my 

steps ; 
dost thou not watch for my sin ? 

17 My transgression is sealed up in 

a bag; 
and thou sewest up my iniquity. 

1 8 But the mountain falling crum- 

bles, 
and the rock is removed out of 
its place. 

19 Water wears out the stones; 

its floods sweep away the dust 

of the earth ; [man. 

so thou destroyest the hope of 

20 Thou assailest him continually, 

and he goes hence ; 
thou changest his countenance, 
and sendest him away. 

21 His sons come to honor, and he 

knows it not ; 
and they are brought low, but he 
heeds them not. 

22 Only, his flesh for itself shall 

have pain, [mourn, 

and his soul for itself shall 



PARAPHRASE. 

(0 hide me but on Sheol's shore, 13 
And call me back, thy wrath 

being o'er — 
Vain thought ! the dead return 14 

no more — 

Yet were it thus, my term to 

learn 
Patient I'd wait, till Thou didst 15 

yearn 
And call; then swift I would 

return ! 

But Thou pursuest me in- 16 

stead ; 
My unknown sin, my sentence 17 

dread, 
Sealed beyond change, hang o'er 

my head !) 

As rivers grind the mountains 18 

low, 
And floods sweep down the 19 

valleys, so 
Thy pitiless destructions flow. 

Storm after storm on man they 20 

P^ay, 
Carve deep with change the 

face of clay, 
Then headlong sweep the dust 

away. 

His sons are honored — over- 21 

thrown — 
He heeds it not ; his bitter 22 

moan 
Bewails no suffering but his 

own. 



CHAP. XV.] 



THE BOOK OF JOB. 



95 



ELIPHAZ. 



REVISED VERSION. 

1 Then answered Eliphaz the Te- 

manite, and said : 

2 Shall a wise man answer with 

windy knowledge, 
and fill his breast with the east 
wind; 

3 reproving, with speech that helps 

not, 
with words wherein is no profit ? 

4 Yea, thou thyself dost cast off" 

fear, [God. 

and withholdest prayer before 

5 For thy mouth teaches thine in- 

iquity, 
although thou choosest the 
tongue of the crafty. 

6 Thy mouth condemns thee, and 

not I ; 
and thy lips testify against thee. 

7 Art thou the first man born, 
and before the hills wast thou 

brought forth ? 

8 Hast thou listened, in the coun- 

cil of God; [thyself? 

and reservest thou wisdom to 

9 What dost thou know, and we 

know it not, 
or understand, and we have not 
the same ? 

10 The aged also, and the hoary- 

headed, is with us, 
older than thy father. 

11 Are the consolations of God too 

little for thee ; [with thee ? 
and the word that gently deals 

12 Why does thy heart carry thee 

away; 
and why twinkle thine eyes ; 



PARAPHRASE. 

Do wise men let the east wind 2 

loose, 
Storm without substance, vain 

abuse, 
Wherein is nothing found of 3 

use? 

Thou dost deny the reverence 4 

due 
To God, despising prayer; yet 5 

through 
Thy crafty words thy guilt I 

view. 

Thy mouth condemns thee, and 6 

not I, 
And thine own lips, blaspheming 

high, 
Loudly against thee testify. 

Wast thou the first-born man of 7 

men? 
Did God tell thee His secret, 8 

when 
He made the hills; and hast 

thou then 

Kept it till now? What dost 9 

thou know 
And we not ? Age is with us : lo, 10 
Thy sire hath not such locks of 

snow ! 

Our gentle words dost thou de- 11 

spise, 
Nor godly consolations prize? 
Else wherefore flash thine angry 12 

eyes, 



96 



THE BOOK OF JOB. 



[chap. XV. 



REVISED VERSION. 

13 that against God, thou dost turn 

thy spirit, 
and utter words from thy mouth ? 

14 What is man, that he should be 

pure, 
one born of woman, that he 
should be righteous ? 

15 Lo, He trusteth not in his holy 

ones, 
and the heavens are not clean in 
his eyes. 

16 Much more, the abominable and 

polluted, 
man, that drinks in iniquity like 
water. 

17 I will show thee; listen thou 

to me: 
and that which I have seen I will 
declare, 

18 what the wise make known, 
and have not hidden, — from their 

fathers. [given, 

19 To whom alone the land was 
and no stranger passed among 

them. 

20 All the days of the wicked 

man, he is in pain, 
and the number of years that 
are laid up for the oppressor. 

21 Sounds of fear are in his ears ; 
in peace, the destroyer comes 

upon him : 

22 he trusts not that he shall escape 

out of darkness ; 
and he is destined for the sword. 

23 He wanders about for bread: 

Where is it ? 
he knows that a day of darkness 
is ready, at his hand. 



PARAPHRASE. 

And wherefore doth thine evil 

soul 
To evil words thy lips control, 13 
And against God thyself extol ? 

Can mortal man be pure to Him 14 
Who trusteth not the seraphim, 15 
And unto whom the heavens are 
dim? 

What sterner judgment man 16 

shall win — 
A thing corrupted from within, 
And drinking up, like water, 

sin? 

I speak what wise men have not 1*7 

hid— 
Learned from their sires, who 18 

dwelt amid 
These places ere the stranger 19 

did. 



The wicked is not free from 20 

fears, 
However long his destined years, 
A dreadful sound is in his ears ! 21 

In peace he is the slayer's mark ; 
He can but tremble, vainly 22 

hark, 
And wait the sword-thrust in the 

dark. 

He wandereth — whither who 23 

can say ? — 
A hungry beast, in search of 

prey— 
Knoweth at hand a darker day ; 



CIIAP. XV.] 



THE BOOK OF JOB. 



97 



REVISED VERSION. 

24 Trouble and distress make him 

a f laid — 
overpower him, as a king ready 
for the battle. 

25 Because he stretched out his 

hand against God, 
and proudly set himself against 
the Almighty; 

26 ran upon him, with stiffened 

neck, 
with the thick bosses of his 
bucklers. 

27 Because he covered his face with 

hi3 fatness, 
and gathered fat upon the 
loin ; 

28 and abode in desolated cit- 

ies, 
whose houses none inhabit, 
which are destined for stone- 

heaps.- 

29 He shall not be rich, nor shall 

his wealth endure, 
nor shall their possessions spread 
abroad in the earth. 

30 He shall not escape out of dark- 

ness; 
a flame shall dry up his 

branches ; 
and by the breath of His mouth 

shall he pass away. 

31 Let him not trust in evil ; he is 

deceived, 
for evil shall be his re- 
ward. 

32 Before his time, it is ful- 

filled ; 
and his Palm is no longer 
green. 

5 



PARAPHRASE. 

And fainteth, on his fears to 24 

think, 
As monarchs feel their courage 

sink 
Upon some battle's awful brink, 

Because he dared, with bossy 25 

shield 
And stiffened neck, the sword to 26 

wield 
Against the Almighty in the field ! 

Since he grew fat by violence, 27 
Dwelling in wasted cities, whence 28 
His victims fled without defence, 

He shall not gather wealth, or 29 

shoot, 
A spreading tree from thrifty 

root, 
Or bend to earth with weight of 

fruit. 

The buried seed shall bide in 30 

gloom ; [doom, 

Or if it grow, God's breath of 
Like flame, the branches shall 
consume. 

Let him not hope : the evil seed 31 
Will evil harvest surely breed, 
And vain exchange will be his 
meed. 

Yea, ere the harvest-time be 32 

seen, [vene ; 

His doom fulfilled shall inter- 
His palm shall be no longer 
green. 



98 



TEE BOOK OF JOB. 



[chap. XVI. 



REVISED VERSION. 

33 He shall shake off, like the vine, 

his unripe grapes, 
and, like the olive, cast away 
his blossoms. 

34 For the household of the impure 

is desolate, 
and a fire devours the tents of 
bribery. 

35 They conceive mischief, and 

bring forth vanity ; 
and their womb matures false- 
hood. 



PARAPHRASE. 

He, like the vine, unperfected 33 
Shall drop his clusters ; he shall 

shed 
Like olive-trees his blossoms 

dead. 

For barrenness, like fire, hath 34 

caught 
The household with corruption 

fraught. 
When sin conceives, the birth is 35 

naught. 



JOB. 



1 Then answered Job, and said : 

2 I • have heard many such 

things ; 
miserable comforters are ye 
all. 

3 Is there any end to words of 

wind ? 
or what emboldens thee, that 
thou shouldst answer ? 

4 I also could speak as ye 

do; 
were your soul in place of 

mine, 
I could frame words against 

you, 

and could shake my head at 
you. 

5 I would strengthen you with my 

mouth, 
and the comfort of my lips should 
uphold ! 

6 If I speak, my grief is not as- 

suaged ; 
and if I forbear, does it at all de- 
part from me ? 



Poor comforters are ye — no 2 

more ; [o'er, 

Ye do but plague me o'er and 
With the same things I heard 
before. 

Thy speech is like the empty 3 

wind, 
That blows, and still leaves more 

behind : 
Else what fresh pretext canst 

thou find ? 

Ah, were your souls in my soul's 4 

stead, 
I could leave you uncomforted, 
Falsely accuse, and shake my 

head ! 

Nay, my words should give 5 

strength again — 
But now, to ease my steadfast 6 

pain 
My speech, my silence are in vain. 






CHAP. XVI.] 



THE BOOK OF JOB. 



99 



REVISED VERSION, 

7 But now, He hath wearied me 

out; 
thou hast made all my household 
desolate ; 

8 and me hast thou seized — it is 

become a witness ; 
and my leanness rises up against 

me, 
it bears witness, to my face. 

9 His anger rends, and it pursues 

me; 
he gnashes on me with his 

teeth ; 
my enemy sharpeneth his eyes 

at me. 

10 They gape upon me with their 

mouth ; 
with scorn, they smite me on the 

cheek ; 
together they combine against 

me. 

11 God delivers me up to the un- 

righteous, 
and casts me into the hands of 
the wicked. 

12 I was at rest, — and he shattered 

me; 
he laid hold of my neck, and 

dashed me in pieces, 
and set me up for his mark. 

13 His strong ones beset me 

round ; 
he cleaves my reins, and does 

not spare ; 
and pours out my gall upon the 

earth. 

14 He breaks me, with breach upon 

breach ; 
he runs upon me like a warrior. 



PARAPHRASE. 

For God hath worn me out. At 7 

first 
Thy wrath upon my household 

burst ; 
Then one by one, from worse to 

worst, 

Thy judgments fell, until at last 
My wasted frame by men is 8 

classed 
A witness of my guilty past ! 

A lion He, that on the plain 9 

Rends and pursues and rends 
again, [dain, 

With eyes that glitter fierce dis- 

Then leaves to jackal men the (11) 

chase : 
With gaping jaws they crowd 10 

the place, [face. 

And smite the helpless victim's 

I was at rest. He laid me low, 12 
Seizing my throat ; then made 

me, so, 
A target for yet further woe. 

His arrows pierce me all around ; 13 
He cleaves my reins with fatal 

wound ; 
My life runs out upon the ground. 

Like some stronghold, the foe 14 

will take, 
Breach upon breach I feel Him 

make, 
Through which in triumph He 

may break. 



100 



THE BOOK OF JOB. 



[chap. XVII. 



REVISED VERSION. 

15 I have sewed sack-cloth upon 

my skin, 
and have thrust my horn into 
the dust. 

16 My face is inflamed with weep- 

ing, 
and a death-shade is on my eye- 
lids; 

17 although no violence is in my 

hands, 
and my prayer is pure. 

18 Earth, cover not thou my 

blood ! 
' and let my cry have no resting- 
place ! 

19 Even now, behold my witness is 

in heaven, 
and my attestor is on high. 

20 My mockers, are my friends : 
unto God my eye poureth 

tears ; 

21 that he would do justice to a 

man with God, 
as a son of man to his fel- 
low. 

22 For a few years will pass, 

and I shall go the way that I re- 
turn not. 



1 My breath is consumed, 
my days are extinct ; 

the graves are my portion. 

2 Of a truth, mockeries beset 

me; 
and my eye must dwell on their 
provocation. 



PARAPHRASE. 

Sackcloth upon my skin is sewn ; 15 
My head in dust is overthrown, 
My face inflamed with tears 16 
alone, 

And in mine eyes the death- 
shade stands, [hands, 
Albeit no violence stains my 17 
And pure my prayer, as He 
commands. 

Earth, cover not my martyr- 18 

blood, 
Nor let my cry lack echoes 

good 
To bear it through the solitude ! 

My witness far in heaven at- 19 

tends, 
Nor to attest me condescends : 
My mockers are my faithless 20 

friends ! 

Therefore to God with tears I cry 
That He would judge me right- 21 

eously, 
Though I am low and He is high, 

Yea, as a man would deal with 

men; 
For my few years will pass, and 22 

then 
I go, and shall not come again ! 



My breath is spent ; my days 1 

are sped ; 
My portion now is with the dead ; 
Yet mockeries I must bear in- 2 

stead. 



CHAP. XVII.] 



TEE BOOK OF JOB. 



101 



REVISED VERSION. 

3 Give a pledge, I pray thee ; 

be thou my surety with 

thee: 
who is there, that will give his 

hand for mine ? 

4 For their heart thou hast kept 

back from wisdom ; 
therefore, thou wilt not exalt 
them. 

5 Whoso betrays friends for a 

prey, 
even the eyes of his children shall 
fail. 

6 And me has He set for the peo- 

ples' by-word ; 
I am become one to be spit upon 

in the face. 
*7 My eye is bedimmed with 

grief, 
and my members, all of them, 

are as the shadow. 

8 The upright will be astonished 

at this, 
and the innocent will be roused 
against the impure. 

9 Yet will the righteous hold on 

his way, 
and he that is of clean hands 
will increase in strength. 

10 But as for them all, — come on 

again I pray ; 
for I find not a wise man among 
you. 

11 My days are passed; my plans 

are broken off, 
the treasures of my heart ! 

12 Night is joined to day;. 

light is just before dark- 
ness. 



REVISED VERSION. 

Be Thou my surety. Other- 3 

where 
None can be found the pledge to 

dare, 
My hand to clasp, my fate to 

share. 

From these dull hearts I hope no 4 

aid, 
Who thus a helpless friend be- 5 

trayed 
(His little children's eyes shall 

fade!) 

But me hath God set up, as 6 

one 
For tribes to scorn and spit 

upon, 
Tear-blind — a faint shade in the *1 

sun! 

A sight for wrath and wonder, 8 

sure, 
To upright men ; yet being pure, 9 
I shall grow strong while I en- 
dure! 

As for all them whom I de- 10 
spise — 

Come on again ! Your past re- 
plies 

Prove not a man among you 
wise! 

My days are past. Death's 11 

severing blow 
Cuts off the plans I cherished so ; 
The gloom is close upon the 12 

glow ! 



102 



THE BOOK OF JOB. 



[OHAP. XVIII. 



REVISED VERSION. 

13 Lo, I wait my abode in the under- 

world, 
in the darkness have I spread 
my couch ; 

14 I have called to corruption, My 

father art thou ; [sister ! 

to the worm, My mother and my 

15 And where then is my hope? 
yea my hope, who shall see it ! 

16 It will go down to the bars of 

the under-world, [dust, 

so soon as there is rest in the 



PARAPHRASE. 

Chill house, dark bed! unto 13 

decay, 
Father, I cry; to worms that 14 

prey, 
My mother and My sister, say. 

A grewsome household, 'tis con- 
fessed ; 

Where then my hope? Beyond 15 
all quest 

Dungeoned with me in dust — 16 
and rest ! 



BILDAD. 



1 Then answered Bildad the Shu- 

hite, and said: 

2 How long will ye hunt for words ? 
understand; and afterward let 

us speak. [the brute, — 

3 Wherefore are we accounted as 
are impure in your eyes ? 

4 One that teareth himself in his 

rage ! 

for thee, shall the earth be for- 
saken, [place ? 

and the rock remove out of its 

5 Yea, the light of the wicked 

shall go out, 
and the flame of his fire shall 
not shine. 

6 The light darkens in his tent, 
and his lamp above him goes out. 

V His strong steps become strait- 
ened, [down, 
and his own counsel casts him 
8 For he is driven into a net by 
his own feet, 
and he walks upon snares. 



How long will ye hunt words 2 

alone ? 
First understand, and then make 

. known, 
Why deem us brutes and vile ? 3 

Thine own 

The rage that rends thee, whom 4 

none chased. 
To please thee must the earth 5 

be waste, [placed ? 

And rocks for thy sake be dis- 

I tell thee still, the lamp's last 5 

spark 
That shines, the sinner's tent to 6 

mark, [dark ! 

Shall die, and leave him in the 

With shortened stride, and self- 1 

misled, 
He stumbles ; nets and snares 8 

are spread [dread. 

Beneath his feet in ambush 



CHAP. XVIII.] 



THE BOOK OF JOB. 



103 



REVISED VERSION. 

9 The trap will seize by the heel, 
the snare will take fast hold of 
him ; 

10 hidden is its cord in the earth, 
and its noose upon the path- 
way. 

11 On every side, terrors affright 

him, 
and pursue him, at his foot- 
steps. 

12 His strength becomes famished 
and destruction is ready, at his 

side. 

13 It devours the parts of his skin ; 
his limbs the first-born of death 

devours. 

14 He shall be torn from the se- 

curity of his tent, 
and be led away to the king of 
terrors. 
15 There shall dwell in his tent 
they that are not his ; 
brimstone shall be showered up- 
on his habitation. 
16 Beneath, his roots shall dry up ; 
and above, his branch shall be 
cut off. 
1*7 His memory perishes from earth; 
and he has no name on the face 
of the fields. 

18 He shall be thrust forth from 

light into darkness, 
and shall be driven from the 
habitable world. 

19 He has no offspring and no 

progeny among his people, 
and no survivor in his dwellings. 

20 They that come after are aston- 

ished at his day ; 



PARAPHRASE. 

The springing trap, the cords 9 

that hide 
To draw the noose securely 10 

tied, 
Affright him sore on every 11 

side. 

Grim famine wastes his vigorous 12 

powers 
Till he, grown fierce through 13 

hungry hours, 
Death's first-born, his own limbs 

devours ! 

From his tent's refuge he is 14 

torn 
And to the King of Terrors 

borne ; 
Strangers his heirs. His fields 15 

forlorn 

A rain of sulphur shall de- 
spoil ; 

His roots shall shrivel in the 16 
soil; 

His branches cease to climb and 
coil. 

His memory lost, from earth 1*7 

concealed, 
Shall perish, even unre- 

vealed 
By any name on any field ! 

From daylight into darkness 18 

whirled, 
From human habitations hurled, 
He leaves no child in all the 19 

world. 



104: 



THE BOOK OF JOB. 



[chap. XIX. 



REVISED VERSION. 

and they that were before are 

terror-stricken. 
21 Such only are the habitations 

of the wicked, 
and such the place of him that 

knows not God. 



PARAPHRASE. 

The distant west and east are 20 

awed! 
Such the abode of sin and 21 

fraud ; 
Such is his place, who knows not 

God! 



JOB. 



1 Then answered Job, and said : 

2 How long will ye vex my soul, 
and break me in pieces with 

words ? 

3 These ten times do ye reproach 

me; 
without shame, ye stun me. 

4 And even if,intruth,I have erred, 
my error abides with myself. 

5 If, indeed, against me ye will 

make your boast, [proach. 
then prove against me my re- 

6 Know now, that God has wrest- 

ed my cause ; [me. 

and his net he has cast around 

V Lo, I cry out for wrong, and am 

not answered ; [tice. 

I call aloud, and there is no jus- 

8 My way he has hedged up, that 

I cannot pass, 
and has put darkness over my 
paths. 

9 He has stripped me of my glory, 
and taken the crown from my 

head. 

10 He breaks me down on every 

side, and I perish ; 
my hope he uproots like the tree. 

11 He makes his anger burn against 

me ; [me. 

as his enemies, does he regard 



When will ye cease to vex, and 2 

hush 
Your stony words, my soul that 3 

crush — 
Unblushing, while ye make me 

blush ? 

Mine error's mine, if I have 4 

erred ; 
And ere ye speak a boastful 5 

word 
Against me, let your proof be 

heard ! 

But know, my cause hath God 6 
abused ; 

Caught in His net, I am ac- 
cused ; 

I cry, and justice is re- 1 
fused ! 

The ways He closed, in darkness 8 

frown ; 
He hath stripped off my glory's 9 

crown ; 
On every side He breaks me 10 

down. 






I die, uprooted like a tree ; 
His anger burneth terribly, 
As if I were His enemy. 



11 



CHAP. XIX.] 



THE BOOK OF JOB. 



105 



REVISED VERSION. 

12 Together come all his bands; 
they cast up their way to me, 
and encamp around my tent. 

13 My brethren he has removed far 

from me; 
and they that know me are 
wholly estranged from me. 

14 My kinsmen stand aloof; 

and my acquaintances have for- 
gotten me. 

15 Sojourners in my house, even 

my maid-servants, count me a 
stranger ; 
I am become an alien in their 
eyes. 

16 I call to my servant, and he an- 

swers not ; 
with my mouth, I entreat him. 

17 My breath is strange to my wife ; 
I am offensive to the sons of the 

same womb. 

18 Yea, children spurn at me ; 

if I would rise up, they speak 
against me. 

19 All the familiar friends abhor 

me; 
and they whom I love are turned 
against me. 

20 My bone cleaves to my skin and 

to my flesh ; 
so that I am escaped with the 
skin of my teeth. 

21 Have pity on me, have pity on 

me, ye my friends ; 
for the hand of God hath touched 
me. 

22 Why do ye pursue me as God, 
and are not satiated with my 

flesh! 



PARAPHRASE. 

His armed hosts together sent, 12 
March hither on destruction bent, 
And camp about my hapless tent. 

Brethren and friends, at His be- 13 

hest, 
Are strangers. They who know 14 

me best 
Forget me now, like all the rest. 

My guests, my maids, continually 15 
Count me an alien. Though I cry, 16 
My very slave makes no reply. 

My wife,my brethen, with disgust 17 
Behold me. Even the children 18 

must 
Scoff at my rising from the dust. 

The friendship of familiar friend, 19 
The love of best-beloved, end ; 
Horror and hate on me they 
spend. 

To flesh and skin cleaves fast 20 

the bone ; 
I am escaped from death alone, 
With nothing I can call my own. 

Have pity on me ! Have pity on 21 

me, 
ye my friends ! Do ye not see 
God's hand hath touched me 

heavily ? 

Why will ye then, like God, pur- 22 

sue, 
Hungry, unsated, as ye do, 
Adding to His your torments too? 



106 



THE BOOK OF JOB. 



[chap. XX. 



REVISED VERSION. 

23 Oh that my words were writ- 

ten! 
oh that they were inscribed in 
the book ! 

24 that with an iron stile, and 

lead, 
they were graven in the rock 
forever ! 

25 But I, I know my redeemer 

lives, 
and in after time will stand upon 
the earth ; 

26 and after this my skin is de- 

stroyed, 
and without my flesh, shall I see 

God. 
2*7 Whom I, for myself, shall see, 
and my eyes behold, and not 

another, 
when my reins are consumed 

within me. 

28 If ye say: How will we pursue 

him ! 
and the root of the matter is 
found in me, 

29 be ye afraid of the sword ; 

for wrath is a crime for the 

sword, 
that ye may know there is a 

judgment. 



PARAPHRASE. 

were my speech a book instead, 23 
Or carved in rock, with iron and 24 

lead, 
That should abide when I am 

dead! 

Yet failing this, I know full clear 25 
That my Redeemer liveth, and 

here 
Upon my dust He shall appear ! 

Yea, though my body shall be 26 

trod, 
Athing decayed, beneath the sod, 
Out of the flesh shall I see God. 

When death consumes this body 27 

base, [face — 

Mine eyes shall see Him face to 
Yea, mine — no stranger's in my 
place. 

If ye then think to persecute, 28 
Deeming my wickedness the root 
To all this weight of bitter fruit, 

Beware His sword of punishment, 29 
That bites and burns, with keen 

intent, 
On earth in tardy justice sent. 



ZOPHAR. 



1 Then answered Zophar the Na- 

amathite, and said : 

2 For this, do my thoughts give 

answer to me, 
and because of my eager haste 
within me. 



At this foul charge against me 2 

brought, 
My spirit flashes through my 3 

thought 
In passion with swift answer 

fraught. 



oiiap. xx.] 



THE BOOK OF JOB. 



107 



REVISED VERSION. 

3 My shameful chastisement must 

I hear ; 
and the spirit, from my under- 
standing, will answer for me. 

4 Dost thou know this to have 

been from of old, 
since man was placed upon the 
earth ; 

5 .that the triumphing of the wick- 

ed is short, 
and the joy of the impure for a 
moment ? 

6 Though his height mount up to 

the heavens, 
and his head reach to the clouds : 
*7 according to his greatness 7 so 

shall he perish forever ; 
they that saw him shall say: 

Where is he ? 

8 As a dream shall he fly, and not 

be found ; 
and be chased away, as a vision 
of the night. 

9 The eye that saw him shall see 

him no more, 
and his place shall no more be- 
hold him. 

10 His sons the weak shall oppress ; 
and his hands shall make resti- 
tution of his wealth. 

11 His bones are full of his youth ; 
but it shall lie down with him in 

the dust. 

12 Though evil be sweet in his 

mouth, [tongue ; 

though he hide it under his 

13 though he be sparing of it, and 

will not let it go, 
and hold it in his palate ; 



PARAPHRASE. 

Art thou aware, since man was 4 
man, 

How brief the sinner's triumph 5 
ran, 

Ending as soon as it be- 
gan? 

Though high as Heaven, his fall 6 

shall be 
The greater for his greatness. V 

He 
Shall fall and perish utterly. 

" Where is he ? " they who watch 

shall say. 
Fled like a vision chased by 8 

day; 
Seen in his place no more for 9 

aye. 

His hands that smote and spoiled 10 
the poor, 

Spoiled in their turn, shall grasp 
no more, 

But all their ill-got gains re- 
store. 

Though youth yet thrills in every 11 

limb, 
Its strength is vain. Death's 

mandate grim 
Shall lay it in the dust with 

him. 

Yea, though with palate and 12 

with tongue 
He hold the savory taste of 13 

wrong, 
Its evil sweetness to prolong, 



108 



THE BOOK OF JOB. 



[chap. XX. 



REVISED VERSION. 

14 his food is turned in his bowels, 
the gall of asps within him ! 

15 He swallows down riches, but 

shall disgorge them ; 
God will dispossess them from 
his belly. 

16 He shall suck in the poison of 

asps ; 
the tongue of the adder will slay 
him. 

17 He shall not look on the water- 

courses, 
the flowing streams of honey and 
milk. 

18 The fruit of toil he restores, 

and shall not devour, 
as his borrowed possession, and 
shall not rejoice in it. 

19 Because he oppressed, aban- 

doned the weak, 
the houses he has plundered he 
shall not build up. 

20 Because he knew no rest in his 

bosom, 
of all his delights he shall save 
nothing. 

21 His greedy appetite nothing es- 

caped ; 
therefore his prosperity shall not 
endure. 

22 In the fullness of his superfluity, 

he shall be straitened ; 
every hand of the wretched 
shall come upon him. 

23 His belly shall be filled ! 

God shall cast on him the fury 

of his wrath, 
and shall rain his food upon 

him! 



PARAPHRASE. 

"Within him it shall turn, to 14 

make 
The fatal poison of the snake — 
The sweeter taste, the sharper 

ache! 

His wealth he vomits forth again; 15 
Only its poison shall remain — 16 
By adders* tongues he shall be 
slain. 

Surrendering all he earned or (18) 

took, 
He may not on the flowing brook 17 
Or streams of milk and honey 

look. 

Because he spoiled and cast aside, 19 
The houses he destroyed shall 

bide, 
Nor be rebuilt to swell his pride. 

Because his greed and wild un- 20 
rest 

Paused not, nor spared, he shall 21 
be blest 

With naught of all that he pos- 
sessed. 

His want amid his wealth shall 22 

grow, 
While victims' hands of long ago 
Shall reach to strike him, blow 

on blow. 

His belly shall beyond desire 23 
Be bravely filled : God's anger 

dire 
Shall rain upon him food of fire ! 



chap, xxi.] 



THE BOOK OF JOB. 



109 



REVISED VERSION. 

24 If he flee from the iron weapon, 
the bow of brass shall strike 

him through. 

25 He plucks it out ; it comes forth 

from his body 
the gleaming weapon, from his 

gall ! 
terrors come upon him ! 

26 All darkness is hoarded up for 

his treasures ; 

a fire not blown shall consume 
them; 

it shall devour the remnant in 
his tent. 
2*7 Heaven shall reveal his in- 
iquity, 

and earth stand up against 
him. 

28 The increase of his house shall 

depart, 
shall flow away, in the day of 
His wrath. 

29 This is the portion of a wicked 

man from God, 
and his appointed lot from the 
Mighty One. 



PARAPHRASE. 

His fate is sure. Albeit he might 24 
The iron sword escape by flight, 
The brazen bow afar shall smite. 

When from his flesh the gleam- 25 

ing dart [start 

He plucks, with horror he shall 
To find the point hath pierced 
his heart ! 

His hidden wealth more darkly 26 

yet 
Shall be concealed. A flame unlit 
By human hands shall swallow it, 

To the last scrap his tent can 
yield ; 

But not his sin shall be con- 27 
cealed — 

By earth abhorred, by earth re- 
vealed ! 

His treasure, in God's anger hot, 28 
Shall flow like water from the 

spot : 
Such is the sinner's certain lot. 29 



JOB. 



1 Then answered Job, and said: 

2 Hear ye attentively my speech ; 
and let your consolations be 

this. 

3 Suffer me, that I may speak ; 
and after I have spoken, mock on. 

4 As for me, is my complaint to 

man? 
Or wherefore should I not be 
impatient ? 



By way of consolation new, 2 

Pray let me speak, and hear me 3 

too. 
Then, Zophar, mock when I am 

through. 

Is my co mplaint of human range ? 4 
Have I not cause in suffering 

strange, 
Impatient to bewail my change ? 



110 



THE BOOK OF JOB. 



[chap. XXI. 



REVISED VERSION. 

5 Look upon me, and be aston- 

ished, 
and lay the hand upon the 
mouth ! 

6 For when I remember, I am dis- 

mayed ; 
and trembling seizes my flesh. 

7 Wherefore do the wicked live, 
grow old, yea become mighty in 

power ? 

8 Their seed with them is estab- 

lished in their sight, 
and their offspring before their 
eyes. 

9 Their houses are in peace, with- 

out fear ; 
and no scourge of God is upon 
them. 

10 His cattle breed, and fail 

not; 
his kine bring forth, and mis- 
carry not. 

11 They send out their little ones 

like the flock, 
and their children dance. 

12 They shout, with tabret and 

harp, 
and rejoice, to the sound of the 
pipe. 

13 In prosperity they spend their 

days, 
and in a moment, go down to 
the under-world. 

14 And they say unto God : Depart 

from us ; 
for we desire not the knowledge 
of thy ways. 

15 What is the Almighty, that we 

should serve him ? 



PARAPHRASE. 

Behold and wonder and be still ! 5 
The mystery frights me; and a 6 

thrill 
Of awe my very flesh doth fill. 

Why grow the wicked old and 1 

strong, 
Their seed established and among 8 
Their household peace, nor fear 9 

of wrong ? 

No scourge of God on them lets 10 

fall [all 

Its pestilent stroke ; their cattle 
Unfailing breed in field and stall. 

And like their flocks, their chil- 11 

dren throng, 
In youthful gladness dance along, 
With lyre and tabret, pipe and 12 

song. 

Thus prosperously they spend 13 

their day, 
And die at last, without delay 
Of weary waiting on the way. 

Yet these have said to God : Be- 14 

gone ! 
We would not know Thy ways, 

nor own [throne ! 

In service or in prayer Thy 

Wlio is this Mighty One, they 15 

sneer ; 
That we to Him should bow in 

fear ? • 
What we should gain doth not 

appear ! 



CHAP. XXI.] 



THE BOOK OF JOB. 



Ill 



REVISED VERSION. 

and what are we profited, if we 
pray unto him ? 

16 Lo, their good is not in their 

hand ! 
Far from me is the counsel of 
the wicked. 

17 How oft, does the lamp of the 

wicked go out, 
and their destruction come upon 

them, 
or He, in his anger, distribute 

sorrows ? 

18 or they are as stubble before the 

wind, 
and as chaff, which the whirl- 
wind snatches away ? 

19 Will God treasure up his iniquity 

for his sons ? 
on him let him requite it, that 
he may know ! 

20 Let bis eyes see his destruc- 

tion, 
and let him drink of the wrath 
of the Almighty. 

21 For what is his concern in his 

house after him, 
when the number of his months 
is cut off? 

22 Shall one teach God knowl- 

edge, 
when it is he that judgeth the 
high? 

23 One dies in his full prosper- 

ity; 
he is wholly at ease, and se- 
cure. 

24 His sides are full of fat, 

and the marrow of his bones is 
moistened. 



PARAPHRASE. 

The good they deem they do not 16 
need, 

They will not grasp. But I, in- 
deed, 

Far from me put their evil creed. 

Yet, pray, how oft are they 17 

brought low, 
Their lamp put out, that tliey 

may know 
How God in wrath distributes 

woe? 

How oft o'ermastered by despair, 18 
Like stubble, storm-swept here 

and there, 
Like chaff the whirlwind lifts in 

air? 

God pays the sinner's sons, ye 19 

prate, 
Nay, let himself be desolate, 
That he may know and feel his 

fate ! 

Let Mm drink wrath and see de- 20 

spair ! 
His time cut off, what will he 21 

care [fare ? 

How afterwards his household 

Can any give with skill uncouth 22 
To the all-judging God, forsooth, 
A clearer knowledge of the truth? 

One dies in fullness of success, 23 
In perfect ease and quietness — 
Plenty and strength without dis- 24 
tress. 



112 



THE BOOK OF JOB. 



[chap. XXI. 



REVISED VERSION. 

25 And another dies in bitterness 

of soul, 
and has not tasted good. 

26 Together they lie down in the 

dust, 
and the worm covers them. 
21 Lo, I know your devices, 

and the plots with which ye 

would oppress me. 

28 For ye say : Where is the house 

of the Noble ; 
and where the tent, in which 
the wicked have dwelt ? 

29 Have ye not asked the way- 

farers ? 
and do ye not know their to- 
kens? 

30 That the wicked is kept unto 

the day of destruction ; 
they are brought on to the day 
of wrath. 

31 Who, to his face, will declare 

his way? 
and what he has done, who will 
requite him ? 

32 And he, to the graves is he borne 

away, 
and watch is held over the 
• tomb. 

33 Sweet to him are the clods of 

the valley ; 

and all men will draw after 
him, 

as before him, without num- 
ber. 



PARAPHRASE. 

Another dies in bitter pains, 25 
Ere any blessing he attains. 
Both die — the worm for both re- 26 
mains. 

Behold, I know your crafty 27 

thought : 
The plot wherein ye would have 

caught 
My soul, discerned, shall come 

to naught ! 

Ye say, Where is his palace? 28 

and, Zo, 
The wicked's dwelling is laid low I 
Wayfarers, even, better know ! 29 

They know, and can with proofs 

make clear, 
The wicked is preserved here, 30 
While others wrath and ruin fear! 

Who shall rebuke him to his 31 
face? 

And who requite him with dis- 
grace ? 

Men bear him to his resting-place, 32 

Then watch with reverence o'er 

his tomb, 
While sweet the flowers above 33 

him bloom, 
Shedding like peace their still 

perfume. 

And all men strive to emulate 
The life that ends in such a fate, 
As men have always aped the 
great. 



COAP. XXII.] 



THE BOOK OF JOB. 



113 



REVISED VERSION. 

34 How then comfort ye me in 
vain, 
when in your answers there re- 
mains only deception ! 



PARAPHRASE. 

Why do ye comfort me in vain, 34 
Since of your answers, sifted 

plain, 
Deception only doth remain ? 



ELIPHAZ. 



1 Then answered Eliphaz the 

Temanite, and said : 

2 Can a man profit God ? 

for it is himself the wise man 
profits. 
4 3 Is it a pleasure to the Almighty, 
that thou shouldst be right- 
eous, 

or a gain, that thou shouldst 
make thy ways perfect ? 

4 Will he, for thy fear, rebuke 

thee, 
enter into judgment with thee ? 

5 Is not thy wickedness great ? 
and there is no end to thy in- 
iquities. 

6 For thou hast taken a pledge of 

thy brother for naught, 
and stripped off the garments of 
the naked. 

7 The fainting thou gavest no wa- 

ter to drink, 
and from the hungry thou hast 
withholden bread. 

8 But the man of might, his was 

the land ; 
and the honored one, he dwelt 
therein. 

9 Widows thou hast sent empty 

away, 
and the arms of the orphans 
were broken.' 



No man can profit God, I 2 

ween : 
He sits above, supreme, se- 3 

rene, 
Whether thy ways be foul or 

clean. 

The wise are wise for their own (2) 

gain. 
Would God thy piety disdain, 4 
Or visit with his judgments 

plain ? 

Nay, 'tis thy great, thy endless 5 

sin ! 
A cruel usurer thou hast 6 

been, 
Thy naked brother's pledge to 

win. 

Drink to the fainting hast de- 7 

nied ; 
Bread to the hungry, while in 8 

pride 
Of wealth and power thou didst 

abide. 

Widows thou dravest empty 9 

hence ; 
Orphans bewailed in innocence 
The arms that once were their 

defence. 



114 



THE BOOK OF JOB. 



[chap. XXII. 



REVISED VERSION. 

10 Therefore snares are round about 

thee, 
and fear suddenly confounds 
thee ; 

11 or darkness, that thou canst not 

see; 
and the flood of waters covers 
thee. 

12 Is not God in the height of 

heaven ? 
and behold the summit of the 
stars, how high ! 

13 And thou sayest : How does 

God know ? 
• Can he judge through the thick 
cloud? 

14 Clouds are a covering to him, 

and he sees not ; 
and he walks upon the vault of 
heaven. 

15 Wilt thou keep the old way, 
which wicked men have trodden? 

16 Who were seized before the time; 
their foundation was poured 

away in a flood. 
IV Such as say unto God: Depart 
from us ; 
and, What can the Almighty do 
to them ? 

18 When he their houses had filled 

with good : 
but far from me is the counsel 
of the wicked ! 

19 The righteous look on, and re- 

joice ; 
and the innocent mock at them : 

20 Truly, our adversary is cut off; 
and what is left to them a fire 

consumes. 



PARAPHRASE. 

Therefore the snares about thee 10 

spread — 
The darkness and the sudden 11 

dread, 
The flood of waters o'er thy head ! 

God dwelleth in the heavenly height 1 2 
Beyond the summit of the night, 
Whence farthest stars let fall 
their light; 

And how, thou sayest, can Be 13 

know, 
The vaulted heavens treading so, 14 
Or see through clouds the world 

below ? 

Wilt thou the way of ruin hold 15 
That wicked men have trod of old, 
Till floods untimely o'er them 16 
rolled ? 

Such men as say to God, Begone ! 17 
Or such as judge what He hath 18 

done, 
Complaining of the Almighty 

One— 

WJiat can He do to them, indeed? 
Hath He not blest them beyond 18 

need? 
Far be from me such evil creed ! 

The righteous at their doom re- 19 
joice. 

Truly, they cry with mocking 20 
voice, 

What death hath left the fire de- 
stroys ! 



CHAP. XXII.J 



THE BOOK 01 JOB. 



115 



REVISED VERSION. 

21 Now acquaint thyself with him, 

and be at peace ; 
thereby shall good come upon 
thee. 

22 Take now the law from his 

mouth, 
and lay up his words in thy 
heart. 

23 If thou return to the Almighty, 

thou shalt be built up, 
if thou remove wickedness far 
from thy dwellings. 

24 And cast to the dust the pre- 

cious ore, 
and the gold of Ophir to the 
stones of the brooks ; 

25 for the Almighty will be thy 

precious ores, 
and silver, sought with toil, for 
thee. 

26 For then shalt thou have delight 

in the Almighty, 
and shalt lift up thy face unto 
God. 

27 Thou wilt pray to him, and he 

will hear thee ; 
and thou wilt perform thy 

"VOWS. 

28 For thou wilt purpose a thing, 

and it shall stand ; 
and light will shine upon thy 
ways. 

29 When they are cast down, thou 

shalt say : There is lifting up ! 
. and the meek-eyed he will save. 

30 He will deliver one that is not 

guiltless ; 
and he shall be saved by the 
pureness of thy hands. 



PARAPHRASE. 

Be friends then with thy right- 21 

eous friend : 
The law he speaks, if thou attend 22 
And lay to heart, in good shall 

end. 

Turn — the Almighty will restore. 23 
If thou put evil from thy door, 
Give back to earth the precious 24 
ore; 

Cast Ophir's gold, from streams 
set free, [be 

To streams again ; for God shall 25 
Both gold and silver unto thee ! 

In Him thou shalt delight, and 26 

raise 
Thy face unshamed in prayer and 

praise ; 
And light will shine upon thy (28) 

ways; 

Thy prayers be heard, thy vows 27 

be paid ; 
And every purpose thou hast laid 28 
A thing established shall be made. 

And if thy paths in shade de- 29 

scend, 
Thou shalt see sunshine at the 

end; 
For God the humble will defend. 

Yea, He will save the sinner, even, 30 
For whom saints lift their hands 

to heaven : 
As thou mayest do — thyself for- 
given. 



116 



THE BOOK OF JOB. 



[chap, xxiii. 



JOB. 



REVISED VERSION. 

1 Then answered Job, and said : 

2 Even to-day, my complaint is 

frowardness ! 
The hand upon me is heavier 
than my groaning. [him, 

3 that I knew how I might find 
might come even to his seat ! 

4 I would array my cause before 

him, [ments. 

and fill my mouth with argu- 

5 I would know the words he 

would answer me, [me. 

and mark what he would say to 

6 Would he, with great power, 

contend with me ? [to me. 
no! he surely would give heed 

7 There, the upright might reason 

with him ; 
and I should be delivered for 
ever from my judge. 

8 Lo, I go toward the east, but 

he is not there, 
and toward the west, but I per- 
ceive him not ; 

9 toward the north where he work- 

eth, but I behold him not, 
he covers himself in the south, 
and I see him not. [take ; 

10 But he knows the way that I 
when he tries me, I shall come 

forth as the gold. 

11 My foot has held fast to his step ; 
his way have I kept, and not 

turned aside. 

12 The commandment of his lips, I 

put it not away ; 
above my own law, I prized the 
words of his mouth. 



PARAPHRASE. 

Even now I sin, if I but moan ; 2 
His heavy hand forbids a 
groan. 

that I stood before His ,3 
throne ! 

My cause, my proofs, I would ar- 4 

ray 
Before His face, nor turn 

away 
Till I had heard what He would 5 

say! 

Would His omnipotence inter- 6 

fere? 
Nay, let Him but my reason V 

' hear, 
And I should stand forever 
clear ! 

Eastward I turn — He is not 8 

there ; 
Westward — I see Him not, nor 

where 
In North or South His hidings 9 

are. 

Unknown His paths. He know- 10 
eth mine : 

And when He tries me, I shall 
shine, 

Pure gold, no finer need re- 
fine. 

My foot, that never turned 11 

aside, 
Steadfast in His way did abide. 

1 prized His law above my pride. 12 



CIIAP. XXIY.J 



THE BOOK OF JOB. 



117 



REVISED VERSION. 

13 But he is the same, and who can 

turn him ? 
and what his soul desires he will 
do. 

14 Truly, the purpose concerning 

me he will accomplish, 
and many such things are with 
him. 

15 Therefore do I tremble before 

him, 
I consider, and am afraid of 
him. 

16 And God makes my heart soft, 
and the Almighty confounds 

me. 

17 For I should not be dumb be- 

cause of darkness, 
because thick darkness covers 
me. 

1 Why, if times are not hidden 

from the Almighty, 
do they that know him not see 
his days ? 

2 Landmarks they remove ; 
flocks they seize upon, and feed. 

3 The orphans' ass they drive 

away; 
they take the widow's ox for a 
pledge. 

4 They turn aside the needy from 

the way ; 
all the oppressed of the land are 
made to hide themselves. 

5 Lo, as wild-asses in the wilder- 

ness, 

they go forth to their toil, search- 
ing for the prey ; 

the desert to him is bread for 
the children. 



PARAPHRASE. 

But who can turn the Only One ? 13 
His soul desires — and it is done ; 
He will complete the doom be- 14 
gun. 

Nor mine alone, but many a fate 

He doth like mine predestinate. 

I tremble, this to meditate ! 15 

The Almighty makes my heart 16 

to fail, 
Affrights, confounds. I would 17 

not quail 
If dark woes only did prevail. 



If God doth certainly foreknow 1 
His wrath shall lay the wicked 

low, 
Why do His friends not find it 

so? 

Behold, how men on every hand 2 
Move landmarks, stealing flocks 

and land, 
Or drive away with stern de- 
mand 

The orphan's ass, the widow's 3 

steer ; 
Their hunted victims hide in 4 

fear. 
Like wild beasts in the desert 5 

drear, 

At morn, the refuge that con- 
cealed 
Early they leave, to seek afield 
What bread the wilderness may 
yield 



118 



THE BOOK OF JOB. 



[chap. XXIV. 



REVISED VERSION. 

6 In the field, they reap his fod- 

der, 
and glean the vineyard of the 
wicked. 

7 Naked they pass the night, with- 

out clothiog, [cold, 

and with no shelter in the 

8 They are wet with the mountain 

storm, 
and cling to the rock for want 
of refuge. 

9 The orphan is torn from the 

breast, 
and on the sufferer is imposed a 
pledge. 

10 Naked they go about, without 

clothing ; [sheaves : 

and hungry they bear the 

1 1 prepare oil between their walls ; 
tread the winepresses, — and 

thirst. 

12 For anguish do the dying 

groan, 
and the soul of the wounded 

cries out ; 
and God heeds not the prayer. 

13 There are they who rebel 

against light ; 
they know not its ways, 
and they abide not in its paths. 

14 At the dawn, the murderer rises 

up; 
he slays the poor and needy : 
and by night, he will be as the 

thief. 

15 And the eye of the adulterer 

watches for the twilight, 
saying : No eye shall see me ! 
and puts a veij over the face. 



PARAPHRASE. 

To stay the children's hunger 

keen — 
The oppressor's harvest-sheaves 6 

between, 
Or in the vineyard, fain to 

glean. 

When night and mountain 7 

storms distress, [press, 

More closely to the rocks they 8 
Naked and cold and shelterless. 

Or orphaned infants — helpless 9 

prey !— [away, 

Are torn from widowed breasts 
Some debt they did not owe, to 

Pay- 
Naked and hungry slaves, they 10 

toil 
To bring for others corn and oil, 11 
Or tread the grapes, and thirst 

the while ! 

Dying they groan in anguish 12 

strong, \Jong ? 

Or, wounded sore, cry out, How 
In vain — God heedeth not the 
wrong ! 

But see the enemies of light, 13 
Who hide their evil deeds from 
sight, [night ! 

Murder at dawn, and lurk at 14 

Adulterers, that for twilight 15 

skies [eyes 

Wait veiled, and say, No human 
Shall -penetrate our safe disguise ! 



chap, xxiv.] 



THE BOOK OF JOB. 



119 



REVISED VERSION. 

16 They break through houses in 

the darkness : 
by day they shut themselves 

up; 
they know not the light. 

17 For morning is death-shade to 

them all: 
when one can discern, it is the 
terrors of death-shade ! 

18 Light is he on the face of the 

waters : 
accursed is the portion of such 

in the earth ; 
he turns not into the way to 

fruitful fields. 

19 Drought and heat bear off the 

snow-water, — 
the under-world them that sin. 

20 The womb will forget him, 
when the worm feeds sweetly on 

him ; 

he will no more be remem- 
bered, 

and iniquity will be broken, as 
the tree. 

21 He despoils the barren that 

beareth not ; 
and shows no kindness to the 
widow. 

22 And he removes the strong by 

his might ; 
he rises up, and no one is sure 
of life : 

23 he grants to them safety, and 

they are at rest ; 
and his eyes are upon their 
ways. 

24 they rise high ; a little while, and 

they are gone ! 



PARAPHRASE. 

Their dark deeds done, ere day 16 

appear, 
They hide again. Like death 17 

they fear 
The dawn, that makes men's 

faces clear ! 

Doubtless on such the floods will 18 
burst — 

Not floods enriching fields that 
thirst, 

But sweeping o^cr a place ac- 
cursed. 

And vanishing in after-drought 19 
Into the under-world, without 
A trace I So these shall pass, no 
doubt ! 

The worm will feast, the womb 20 

forget, 
Nor any mention with regret 
The sinner, like a tree upset, 

Cut off untimely — he who late 

TJie substance of the childless ate, 21 

And left the widow to her fate ! 

Nay ; God the strong delivereth 22 
With mighty power from fear of 

death ; 
In safe repose they draw their 23 

breath. 

His guardian eyes are on them 

cast, 
They grow, they flourish; and 24 

at last, 
The summer's limit being passed, 



120 



THE BOOK OF JOB. 



[OHAP. XXVI. 



25 



REVISED VERSION. 

they are brought low; like all 

are they gathered, 
and are cut off like the topmost 

ears of corn. 
And if it be not so, who then 

will prove me false, 
and make my words of no 

effect? 



PARAPHRASE. 

Death comes with kindly swift- 
ness. Then, 
As reapers reap the ripened grain, 
They are cut off, like other men. 

Yea, tallest ears are they, whose 
leaves [sheaves : 

Are honored in the harvest- 
Disprove it, he who disbelieves ! 25 



BILDAD. 



1 Then answered Bildad the Shu- 

hite, and said : 

2 Dominion and fear are with him ; 
he maketh peace in his high 

places ! 

3 Is there any number to his ar- 

mies ? [arise ? 

and on whom does not his light 

4 How then shall man be just with 

God, [born of woman ? 

and how shall he be pure that is 

5 Lo, even the moon, it shines not, 
and the stars are not pure in his 

eyes. 

6 How much less man, a grub ! 
and the son of a man a worm ! 



With Him are power and majes- 
ty: 

The heavenly places ruleth 
He; 

Their endless hosts His glory 
see! 

Before His eyes the moon doth 

seem 
To shine not, and the stars are 

dim : 
Shall man, a worm, be pure to 

Him? 



JOB. 



1 Then answered Job, and said : 

2 Hast thou helped the powerless 
succored the feeble arm ! [wise ; 

3 How hast thou counseled the un- 
and understanding thou hast 

taught abundantly ! 

4 By whom hast thou uttered 

words, [from thee ? 

and whose breath has come forth 

5 The shades tremble, 



How hast thou brought the 2 

weak, defense, 
And counselled with abundant 3 

sense ! [quence ? 

What spirit taught this elo- 4 

The shades of dead men, that 5 

abide 
Beneath the swarming ocean, tide, 
Tremble to find they cannot hide. 



OIIAP. XXVI.] 



THE BOOK OF JOB. 



121 



REVISED VERSION. 

beneath the waters and their in- 
habitants ! 

6 Naked is the under-world before 

him, 
and destruction has no cover- 
ing. 

7 He stretched out the north over 

empty space ; 
changed the earth upon noth- 
ing. 

8 He binds up the waters in his 

thick clouds, 
and the cloud is not rent under 
them. 

9 He shuts up the face of the 

throne ; 
he spreads upon it his cloud. 

10 A circling bound he drew on 

the face of the waters, 
unto the limit of light with 
darkness. 

11 The pillars of heaven trem. 

ble, 
and are astonished, at his re- 
buke. 

12 By his power he quells the 

sea; 
and by his wisdom he smites 
down pride. 

13 By his spirit are the heavens 

adorned ; 
his hand formed the fleeing Ser- 
pent. 

14 Lo, these are the borders of 

his ways ; 
and what a whisper of a word is 

that we hear ! 
But the thunder of his power 

who can comprehend ? 

6 



PARAPHRASE. 

Death and the grave to Him lie 6 

bare, 
Who spanned the North o'er 7 

empty air 
And hung the earth on nothing 

there. 

In clouds securely prisoned 8 

He locked the waters over- 
head ; 
Before His throne the clouds He 9 
spread, 

And on the sea His hand di- 10 
vine 

Marked out the circling border- 
line, 

The light and darkness to de- 
fine. 

Anon the heavenly pillars shake ; 11 
At His rebuke, amazed they 

quake ; 
His power bids the ocean wake ! 12 

Then He, whose wisdom over- 
threw 

The monster, and the serpent 13 
slew, 

Breathes, and the heavens find 
rest anew. 

Lo ! this is but the hither 14 
end ! 

A whisper of that power un~ 
kenned, 

Whose thunder, who can compre- 
hend? 



122 



THE BOOK OF JOB. 



[OHAP. XXVII. 



REVISED VERSION. 

1 And again Job took up his dis. 

course, and said : 

2 As God liveth, who has taken 

away my right, 
and the Almighty, who has af- 
flicted my soul ; 

3 so long as my breath is in me, 
and the spirit of God is in my 

nostrils ; 

4 my lips shall not speak wicked- 

ness, [deceit, 

and my tongue shall not utter 

5 Far be it from me, that I should 

justify you ; 
till I die, I will not put away my 
integrity from me. 

6 My righteousness I hold fast, 

and will not let it go ; 
my heart reproaches none of my 
days. 
V Let my enemy be as the wicked, 
and he that rises up against me, 
as the unrighteous. 

8 For what is the hope of the im- 

pure, though he despoil, 
when God shall take away his 
soul? 

9 Will God hear his cry, [him ? 
when distress shall come upon 

10 Will he delight himself in the 

Almighty ? 
will he call on God, at all times ? 

11 I will teach you, concerning 

God's hand ; 
what is with the Almighty I will 
not conceal. 

1 2 Lo, all ye yourselves have seen it ; 
and why then speak ye what is 

utterly vain? 



PARAPHRASE. 

By Him I swear, whose awful 2 

might 
Hath wrung my soul and wronged 

my right : 
Until my breath forsakes me 3 

quite 

(His spirit in my nostrils), I 

With lip and tongue disdain to 4 

lie, 
Your slanderous words to jus- 5 

tify! 

Yea, until death shall take me 
hence, 

I will maintain mine inno- 6 
cence 

And memory clear of all of- 
fence. 

Evil I hold the sinner's lot ; 7 

God calls his soul, and gains ill- 8 

got 
For help or hope avail him 

not. 

Will God console in his de- 9 

spair ? 
Will he delight in God, or 10 

dare 
Ever draw near to Him with 

prayer ? 

Yet ye have seen — need I (12) 

again 
Teach you the ways of God to 11 

men? 
Why do ye say so vainly 12 

then, 



CIIAP. XXVII.] 



TEE BOOK OF JOB. 



123 



REVISED VERSION. 

13 This is the portion of a wicked 

man with God, 
and the heritage of oppressors, 
which they receive from the 
Almighty. 

14 If his children multiply, it is for 

the sword ; 
and his offspring shall not be 
satisfied with bread. 

15 In the pestilence shall they that 

remain to him be buried, 
and his widows shall not bewail ! 

16 If he heap up silver, as the dust, 
and prepare raiment, as the 

clay; 

17 he may prepare, but the just 

shall put it on, 
and the silver shall the innocent 
divide. 

18 He builds, like the moth, his 

house ; 
and as a booth, which the watch- 
man makes. 

19 The rich man shall lie down, and 

shall not be gathered ; 
he opens his eyes, and he is gone ! 

20 Terrors, like the waters, shall 

overtake him ; 
by night, the whirlwind snatches 
him away. 

21 The East-wind carries him away, 

and he is gone ; 
yea, it hurls him out of his place. 

22 For He shall cast at him, and 

will not spare : 
he would fain flee out of his 
hand. 

23 They clap their hands at him, 
and hiss him out of his place. 



PARAPHRASE. 

This is the wicked's heritage : 13 
Against his sons the sword shall 14 

wage 
A fatal war, and famine's rage 

And pestilence dire the last con- 15 

sume: 
Not even his widows from the 

doom 
Escape, to wail above his tomb. 

Though silver he like dust possess, 1 6 
And robes like clay for common- 
ness, 
The just shall win them, ne'erihc- 17 
less. 

Eis house, ye say, a moth's-wing, 18 

breaks : 
A booth, some vineyard-watchman 

makes, 
Uses awhile, and soon forsakes. 

The rich, ye say, shall by-and-by 19 
From sleep in terror sicddenly, 
All unattended, wake and die I 

A flood shall take him by sur- 20 

prise ; 
A whirlwind from the midnight 21 

skies 
Snatch him away ere he arise. 

Ee flies — God's arrow doth not 22 

miss I 
And all men clap their hands and 

hiss. 
Why do you vainly tell me this ? 



124: 



THE BOOK OF JOB. [chap, xxviii. 



REVISED VERSION. 

1 For there is a vein for the sil- 

ver, 
and a place for the gold, which 
they refine. 

2 Iron is taken out of the dust, 
and stone is fused into cop- 
per. 

3 He puts an end to the dark- 

ness ; 
and he searches out, to the very 

end, 
stones of thick darkness and of 

death-shade. 

4 He drives a shaft away from 

man's abode ; 
forgotten of the foot, 
they swing suspended, far from 

men ! 

5 The earth, out of it goes forth 

bread ; 
and under it, is destroyed as 
with fire. 

6 A place of sapphires, are its 

stones ; 
and it has clods of gold. 

7 The path, no bird of prey has 

known it, 
nor the falcon's eye glanced on 
it; 

8 nor proud beasts trodden it, 
nor roaring lion passed over it. 

9 Against the flinty rock he puts 

forth his hand ; 

he overturns mountains, from 
the base. 
10 In the rock he cleaves out riv- 
ers; 

and his eye sees every precious 
thing. 



PARAPHRASE. 

Silver and gold yet unrefined, 1 
And iron, and the ores com- 2 

bined 
That copper yield, in veins are 

mined. 

Man presses to the farthest 3 
bound 

Of darkness in his search pro- 
found ; 

Yea, death-dark are the rocks 
around ! 

He drives his shaft. Men come 4 
and go 

Above his head, and do not 
know 

Who swings suspended far be- 
low. 

Above, the peaceful field and 5 
fold; 

Beneath, the flame reaps har- 
vests old, 

Whose grain is gems, whose soil 6 
is gold. 

No hawk's or vulture's piercing 7 
eye 

Did e'er this secret path de- 
scry, 

Nor prowling beast these cham- 8 
bers try. 

Anon, the flinty rocks men face, 9 
Overturning mountains from 

their base, 
And pouring rivers in their 10 

place ; 



CHAP. XXVIII.] 



TEE BOOK OF JOB. 



125 



REVISED VERSION. 

11 He binds up streams, that they 

drip not; 
and the hidden he brings out to 
light. 

12 But wisdom, whence shall it be 

found ? 
and where is the place of under- 
standing ? 

13 Man knows not its price; 

nor is it found in the land of the 
living. 

14 The deep saith : It is not in me ; 
and the sea saith ; It is not with 

me. 

15 Choice gold shall not be given in 

exchange for it ; 
nor shall silver be weighed for 
its price. 

1 6 It cannot be weighed with gold 

of Ophir, [phire. 

with the precious onyx and sap- 

17 Gold and glass shall not be com- 

pared with it, 
nor vessels of fine gold be an 
exchange for it. 

18 Corals and crystal shall not be 

named ; 
and the possession of wisdom is 
more than pearls. 

19 The topaz of Ethiopia shall not 

be compared with it; 
it shall not be weighed with pure 
gold. 

20 But wisdom, whence comes it ? 
and where is the place of under- 
standing ? 

21 since it is hidden from the eyes 

of all living, [heaven, 

and covered from the fowls of 



PARAPHRASE. 

Then guide the streams on either 11 

hand, 
And closely search the glittering 

strand 
For treasures hidden in its sand. 

But wisdom is more hard to win. 13 
Who knoweth where he needs 12 

begin, 
To find the place it hideth in ? 

Earth saith, It is not in my 14 

caves ; 
And ocean, Not beneath my waves; 
Nor can he purchase it who 15 

craves. 

Nor gold nor silver pays the 

debt— 
Not gold of Ophir, costlier yet 16 
With onyx and with sapphire 

set; 

Not vessels of pure gold alone, 17 
Or gold with glass, adroitly 

blown, 
Or corals, clasping crystal stone : 18 

Not pearls or southern topaz 19 

mate 
The price of its possession great ; 
Not pure gold, measured weight 

for weight. 

Yea, whence doth wisdom come, 20 

where hide, 
Covered from all, and undescried 21 
By birds of heaven the keenest- 
eyed? 



126 



THE BOOK OF JOB. 



[chap. XXIX. 



REVISED VERSION. 

22 Destruction and death say : 
with our ears have we heard the 

fame of it. 

23 God understands the way to 

it, 
and he knows the place of it. 

24 For he, to the ends of the earth 

he looks ; 
and he sees under the whole 
heaven : 

25 to make the weight for the 

wind; 
and he meted out the waters by 
measure. 

26 When he made a decree for the 

rain, 

and a track for the thunders' 
flash ; 
2*7 then he saw, and he declared it ; 

he established it, yea and 
searched it out. 
28 And to man he said : 

Behold, the fear of the Lord, 
that is wisdom; 

and to depart from evil is under- 
standing. 

1 And again Job took up his dis- 

course, and said : 

2 that I were as in months 

past, 
as in days when God preserved 
me : 

3 when his lamp shined over my 

head; 
by his light I walked through 
darkness. 

4 As I was in my autumn days, 
when the favor of God was over 

my dwelling; 



TARAPHRASE. 

Death cannot find it, or de- 22 

cay; 
Our ears have heard its fame, 

they say ; 
God only knoweth place and 23 

way. 

He looketh to earth's borders 24 

wide 
Beneath the skies on every 

side; 
Weigheth and measureth wind 25 

and tide. 

What time he gave the law to 26 
rain, 

And tracks of lightning did or- 
dain, 

He saw, declared it, fixed it 2*7 
plain ! 

And unto man, Behold, said 28 

He, 
To fear the Lord, from evil 

fee- 
TJiis thy sufficient uisdom be I 



were I as in months 2 

agone, 
Where God's defence was round 

me thrown, 
His guiding lamp above me 3 

shone ! 

Fair autumn days, when o'er my 4 

tent 
God's favor like a firmament 
Hung full of bounty yet un- 
spent ! 



— 



CHAP. XXIX.] 



THE BOOK OF JOB. 



127 



REVISED VERSION. 

5 while yet the Almighty was with 

me, 
my children were round about 
me; 

6 when my steps were bathed in 

milk, 
and the rock poured out by me 

streams of oil. 
*7 When I went forth to the gate 

by the city, 
and placed my seat by the broad 

way; 

8 young men saw me, and hid 

themselves, 
and old men rose, and stood 
up. 

9 Princes refrained from words, 
and laid the hand upon their 

mouth. 

10 The voice of Nobles was 

hushed, 
and their tongue cleaved to their 
palate. 

11 For the ear heard, and blessed 

me ; 
and the eye saw, and witnessed 
for me. 

12 Because I delivered the poor 

that cried, 
and the orphan, and him that 
had no helper. 

13 The blessing of the perishing 

came upon me, 
and the heart of the widow I 
made to sing for joy. 

14 I put on righteousness ; and it 

clothed itself with me : 
as a mantle and a turban, was 
my rectitude. 



PARAPHRASE. 

Yea, God was with me. All 6 

around 
My children stood. The very 

ground 
Streamed milk and oil, with 6 

plenty crowned. 

When forth I fared, and placed 7 
my seat 

Where by the gate the towns- 
men meet 

In crowds along the broadest 
street, 

Young men who saw me hid from 8 

view; 
Old men arose with reverence 

due; 
Nobles were dumb, and princes 9 

too. 

For their ears heard, nor praise 11 
denied, 

And their eyes saw and testi- 
fied 

How I delivered him that cried. 12 

Orphans and friendless poor did 

bring 
The benison of the perishing ; 13 
I made the widow's heart to 

sing. 

With righteousness I was en- 14 
dued — 

An outward grace, an inward 
good — 

A robe, a crown of recti- 
tude. 



128 



THE BOOK OF JOB. 



[chap. XXIX. 



REVISED VERSION. 

15 I was eyes to the blind, 
and feet was I to the lame. 

16 1 was a father to the needy ; 
and the cause of him I knew 

not, I searched it out. 

17 And I broke the fangs of the 

wicked, 
and from his teeth I dashed the 
prey. 

18 And I said : Surely, I shall ex- 

pire in my nest ; 
and as the sand, shall I multiply 
days; 

19 my root is open to the waters, 
and the dew lies all night on my 

branch ; 

20 my glory is fresh upon me, 

and my bow is renewed in my 
hand. 

21 To me they gave ear, and wait- 

ed; 
i they were silent for my counsel. 

22 After my word, they spoke not 

again ; 
and my speech distilled upon 
them. 

23 Yea, they waited for me as for 

the rain, 
and opened wide their mouth, as 
for the latter rain. 

24 I smiled upon them, they be- 

lieved it not ; 
nor let the light of my counte- 
nance fall. 

25 Their way I chose, and sat as 

chief, 
and dwelt as king in the host, 
as one who comforts the mourn- 



PARAPHRASE. 

I was as eyes unto the blind, 15 
Feet to the lame ; a father kind 16 
The needy did not fail to find. 

I did search out the stranger's 

cause, 
And broke the fangs of wicked 17 

jaws, [and claws. 

Snatching the prey from teeth 

And I said; Like the phoenix, I 18 
My prosperous days shall multiply ', 
Until in mine oivn nest I die I 

My watered root and branch be- 1 9 

dewed, [jfW wood ; 

Clothe with fresh green the fruit- 
My strength is like a bow renewed. 20 

Yea, for my words the listening 21 

folk 
Waited in silence till I spoke, 
Nor afterwards the silence broke. 22 

My speech upon them was dis- 23 

tilled [is spilled, 

As rain in mouths of flowers 
That open thirsty to be filled. 

On whom I smiled, could scarce 24 

believe 
Their lot, such fortune to receive, 
Nor dared that smile away to 

grieve. 

Their way I chose. A chief I sate, 25 
A king amid his armies great, 
A comfort to the desolate ! 



CHAP. XXX.] 



TEE BOOK OF JOB. 



129 



REVISED VERSION. 

1 But now, they mock at me, 
they who are inferior to me in 

years ; 
whose fathers I disdained, 
to set with the dogs of my 

flock. 

2 Even the strength of their hands, 

what is it to me, 
they in whom old age is perish- 
ing? 

3 with want and with hunger fam- 

ished ! 
who feed on the desert, the dark- 
ness of utter desolation ; 

4 who pluck the salt-plant by the 

bushes, 
and broom-roots are their food. 

5 From the midst are they driven 

forth ; 
they cry out against them, as 
against the thief; 

6 to dwell in gloomy gorges, 

in holes of the earth and 
rocks. 

7 They bray among the bushes ; 
stretch themselves beneath the 

brambles. 

8 Sons of the foolish, yea, sons of 

infamy ! 
they are beaten out of the 
land. 

9 And now, I am become their 

song; 
yea, I am become a bye-word 
for them. 
10 They abhor me ; they stand aloof 
from me ; 
they forbear not to spit before 
my face. 



PARAPHRASE. 

But now around me mocking 1 

creep 
Young men, whose sires I 

scorned to keep 
Among the dogs that watched 

my sheep. 



A tribe to useless weakness bred, 
In whom old age was well- 
nigh dead, 
By want and hunger famished, 



They gnaw in desert solitude 
The salt-plant, by the thickets 
rude, [food. 

Or gather broom-roots for their 



Outcast from men, unhappy 5 

slaves ! 
Hunted with cries, like thievish 

knaves, [caves, 

They dwell in gloomy glens and 6 

Beast-like among the bushes cry, *7 
Or underneath the brambles lie, 
Whipt heathen, sons of infamy ! 8 

Now I become — deep dis- 9 

grace ! — 
Their song, their by-word. From 

my place [face. 

They turn, and spit before my 10 

Because the Almighty loosed His 1 1 

rein 
To ride me down, they too are 

fain 
With bridles loose to charge 

amain. 



130 



THE BOOK OF JOB. 



[chap. XXX. 



REVISED VERSION. 

11 Because He has let loose his 

rein and humbled me, 
they also cast off the bridle be- 
fore me. 

12 On the right hand rises up a 

brood; 
my feet they thrust aside ; 
they cast up against me their 

ways of destruction. 

13 They break up my path ; 
they aid on my fall ; 

there is no helper against tbera ! 

14 As at a wide breach, they come 

in; 
they roll on beneath the ruin. 

15 Terrors are turned against 

me; 
they chase away, like the wind, 

my princely state, 
and my prosperity has passed 

like the cloud. 

16 And now, my soul is poured 

out within me ; 
the days of trouble have taken 

hold of me. 
IT By night, my bones are pierced 

and severed from me, 
and my gnawers take no 

rest. 

18 By sore violence, my covering is 

disfigured ; 
like my inner garment it girds 
me round. 

19 He has cast me into the 

mire, 
and I am become like the dust 
and ashes. 

20 I cry unto thee, and thou an- 

swerest me not ; 



PARAPHRASE. 

Lo, on the sight arise a swarm 12 
To thrust me forth with violent 

arm ! 
Their ways they build to work 

me harm, 

Destroy the pathways round my 13 

wall, 
And press the fortress to its 

fall: 
In vain for any help I call ! 

The wall is weak, the breach is 14 

wide; 
Among the ruins, like a tide, 
They pour their terrors multi- 
plied ; 

And in the tempest of their hate, 15 
A wind-swept cloud, my princely 

state 
Departs, to leave me desolate. 

My soul within me melts and 16 

flows 
To feel by day the clutch of woes, 
And pain by night that comes 1*7 

and goes, 

Piercing my bones and gnawing 

keen, 
Unpausing. My disfigured skin, 18 
A loathsome garment, wraps me 

in. 

Into the mire, God ! Thou hast 19 
Me like the dust and ashes cast, 
A thing despised, whose use is 
past. 



CHAP. XXX.] 



THE BOOK OF JOB. 



131 



REVISED VERSION. 

I stand, and thou observest 
me. 

21 Tbou art become cruel to 

me; 
with thy strong hand thou best 
in wait for me. 

22 Thou dost lift me to the 

wind, and let me be borne 
away, 
and be dissolved in the tempest's 
crash. 

23 For I know thou wilt bring me 

to death, 
and to the house appointed for 
all the living. 

24 Yea, there is no prayer, when 

He stretches out the hand ; 
nor, when He destroys, can they 
cry for help. 

25 Verily, I have wept for him 

whose lot is hard, 
and my soul has sorrowed for 
the needy. 

26 When I looked for good, then 

evil came ; 
and I waited for light, but there 
came darkness. 

27 My bowels are made to boil, and 

have no rest ; 
the days of trouble have over- 
taken me. 

28 I go blackened, but not with 

sun-heat : 
I stand up in the congregation, 
I implore help. 

29 I am become a brother to 

Jackals, 
and a companion to the Ostrich- 
brood. 



PARAPHRASE. 

I cry to Thee, without reply. 20 
I wait — Thou watch est cruelly 21 
To smite more fiercely by-and-by. 

Thou liftest me, but only so 22 

That I may feel the tempest blow 
And crash mine utter overthrow. 

Thou bringest me, I know, to 23 

death — 
That house, each mortal enter- 

eth— 
And any prayer is wasted breath. 24 

Yea, when His hand is stretched 

to kill, 
There is no prayer against His 

will ; [still ! 

No help — His purpose holdeth 

I wept for every sorrowing one 25 
Whose lot was hard, whose way 

was lone : 
Now I can only wail mine own ! 

I looked for good — and evil 26 

found ; 
For light — and darkness closed 

around. [found. 

I seethe in ceaseless pains pro- 27 

O'ertaken by affliction's days, 
Blackened — but not by any rays 28 
From summer sun's too fervid 
blaze. 

Yain my appeal unto my kind ; 
My brethren I must be resigned 29 
In jackals, ostriches, to find. 



132 



THE BOOK OF JOB. 



[chap. XXXI. 



REVISED VERSION. 

30 My skin blackens and falls from 

me, 
and my bones are dried up with 
heat. 

31 And my harp is turned to mourn. 

ing, 
and my pipe to sounds of the 
weeping. 

1 I made a covenant for my eyes ; 
how then should I look upon a 

maid ? 

2 For what is the portion God as- 

signs from above, 
and the allotment of the Al- 
mighty, from on high ? 

3 Is not destruction for the wicked, 
and calamity for the workers of 

iniquity ? 

4 He, does he not see my ways, 
and number all my steps ? 

5 If I have walked with falsehood, 
and my foot has hastened tow- 
ards deceit ; 

6 He will weigh me in scales of 

justice, 
yea, God will know my innocence. 
*7 If my step has turned aside from 

the way, 
and my heart has gone after my 

eyes, [hands, 

and a stain has cleaved to my 

8 Let me sow, and another eat, 
and let my products be rooted up ! 

9 If my heart has been enticed 

towards a woman, 
and I have lain in wait at my 
neighbor's door ; 
10 let my wife grind for another, 
and let others he with her. 



PARAPHRASE. 

My skin decayeth. Every bone 30 
Burnetii. My harp can only 31 

moan; 
My pipe will utter sobs alone. 



I made a law mine eyes obeyed. 1 
How should I look upon a maid 
With thought of lawless wrong? 
I said. 

For what hath God on high dc- 2 

creed 

But ruin as the sinner's meed? 3 

And He discemeth every deed. 4 

If I have walked in falsehood — 5 

nay, 
Let God in scales of justice 6 

weigh, 
And know me guiltless, as I say ! 

If from the path of honor *7 

plain 
Mine eyes have led my heart, for 

gain, 
And on my hands be any stain, 

Then may I plant, and other 8 
hands 

Reap food from off my harvest- 
lands, 

Uprooting all that on them 
stands ! 

If I for lust have lain in wait 9 

To wrong my neighbor, let that 10 

fate 
Make my own household deso- 
late! 



CHAP. XXXI.] 



TME BOOK OF JOB. 



133 



REVISED VERSION. 

11 For that is wickedness; 

yea, that is a crime for the 
judges. 

12 For it is a fire; to destruction 

will it consume, and root out 
all my increase. 

13 If I spurn my servant's and my 

handmaid's right, in their con- 
troversy with me ; 

14 then what shall I do, when God 

ariseth ? 
and when he visiteth, what shall 
I answer him ? 

15 Did not he, who made me in the 

womb, make him ? 
and has not One formed us in 
the womb ? 

16 If I keep back the weak from 

their desire, 
and make the eyes of the wid- 
ow consume away ; 

17 and eat my morsel alone, 

and the orphan hath not eaten 
of it; 

18 (for from my youth, he grew up 

to me as to a father, 
and I have been her guide, from 
my mother's womb) : 

19 If I see one perishing for want 

of clothes, 
and that the needy hath no cov- 
ering ; 

20 if his loins have not blessed me, 
and he has not been warmed 

from the fleece of my lambs : 

21 If I have shaken my hand at 

the orphan, 
because I saw my helper in the 
gate: 



PARAPHRASE. 

For this is wickedness indeed ; 11 
A crime by human laws de- 
creed, 
A fire, destroying all my seed. 12 

If I despised a servant's right, 13 
Or man or maiden, in my spite, 
How should I answer in His 14 
sight, 

When God ariseth, He who doth 
Visit, inquire — who made us 15 

both, 
Yea, fashioned us and gave us 

growth ? . 

If I withheld what beggars 16 

prayed, 
Or caused the widow's eyes to 

fade, 
Or no place at my table made 17 

For orphans (Rather, by my side 18 
He like a son did always bide 
And she hath found in me a 
guide) ; 

If e'er the naked met mine 19 

eye 
And did not bless me speedily, 20 
Warmed with the fleece my 

lambs supply ; 

If I have raised my hand to of- 21 

fend 
The fatherless, nor feared the 

end, 
Because I knew the judge my 

friend, 



134 



THE BOOK OF JOB. 



[chap. XXXI. 



EEVISED VERSION. 

22 let my shoulder fall from its 

shoulder-blade, 
and my fore-arm be broken from 
its bone ! 

23 For to me, destruction from God 

is a terror ; 
and before his majesty I am 
powerless. 

24 If I made gold my hope, 

and said to the fine gold: My 
trust ! 

25 If I rejoiced, because my wealth 

was great, 
and because my hand hath gotten 
much : 

26 If I saw the sun, how it 

shined, 
and the moon walking in maj- 
esty; 

27 and my heart in secret was be- 

guiled, 
and my hand my mouth hath 
kissed ; 

28 This too were a crime to be 

judged ; 
for I should have been false to 
God on high. 

29 If I rejoiced in my enemy's ca- 

lamity, 
and triumphed when evil befell 
him; 

30 (yea, I suffered not my mouth 

to sin, 
to ask, with cursing, for his 
life) : 

31 If the men of my tent have not 

said, 
where is one, that with his meat 
has not been filled ! 



PARAPHRASE. 

Then may that arm drop out and 22 

break ! 
Yea, as before God's wrath I 23 

quake, 
Nor dare to Him resistance 

make ! 

If e'er I put my trust in gold, 24 
Or worshipped, as I proudly 25 

told 
With joy my treasures.manifold ; 

Or if to sun or moon on high 26 
I paid mine homage secretly, 27 
Kissing my hand when none was 
nigh, 

This too were crime: nor gold 28 

nor sun 
And moon are gods ; and this 

being done 
Were treason to the Almighty 

One. 

If I rejoice to see my foe 29 

By any evil fate laid low, 
And triumphed o'er him, falling 
so 

(Nay, I forbade my lips to speak 30 
With curses, my revenge to 

wreak, 
Or with a wish his life to 

seek !) ; 

If any in my tent can say 31 

I sent one man unfilled away 
(My doors were open night and 32 
day); 



CHAP. XXXI.] 



THE BOOK OF JOB. 



135 



REVISED VERSION. 

32 (the stranger passed not the 

night without; 
my doors I opened to the travel- 
er) : 

33 If I have covered like Adam my 

transgression, 
to hide my iniquity in my bo- 
som: 

34 Then let me dread the great as- 

sembly, 
and let the contempt of the 

tribes confound me; 
and let me hold my peace, nor 

go forth at the door. 

35 that I had one who would 

hear me ! 
behold my sign ; let the Almighty 

answer me, 
and my adversary write a 

charge. 

36 Verily, on my shoulder would I 

bear it ; 
I would bind it on, as a crown 
for me ! 

37 All my steps would I show 

him, 
as to a prince would I go near 
him. 

38 If my land cries out against 

me, 
and all its furrows weep ; 

39 if I have eaten its fruits without 

pay, 

and made its tenants sigh out 
their breath : 

40 let thorns come forth, in place 

of wheat, 
and weeds, in place of barley. 
The words of Job are ended. 



PARAPHRASE. 

Or if, like Adam, I have tried 33 
Within my breast to seal and hide 
Any iniquity beside ; 

Then let me hide in silent shame, 34 
Nor dare to come where once I 

came, 
And meet the great assembly's 

blame ! 

that there were a judge to 35 

hear ! 
Behold my sign : let God appear, 
Answer, and make indictment 

clear ! 

Upon my shoulder as a gown, 36 
Or round my temples like a 

crown, 
I'd bind the charge, to make it 

known, 

And fearless to His presence 

bring, 
To give account of everything, 37 
Advancing upright, like a king ! 

If against me my land complain, 38 
Its furrows wet with tears for 

rain, 
Of slaves unpaid who toiled in 39 

vain, 

And died through me, in cruel 40 
pain, 

Let thorns spring up in place of 
grain, 

And poisonous weeds alone re- 
main ! 



136 THE BOOK OF JOB. [chap, xxxii. 

REVISED VERSION. 

1 So these three men ceased from answering Job, because he was 
righteous in his own eyes. 

2 Then was kindled the anger of Elihu, son of Barachel the Buzite, of 
the family of Ram. Against Job was his anger kindled, because he 

3 accounted himself more just than God : and against his three friends 
was his anger kindled ; because they had found no answer, and yet 

4 had condemned Job. But Elihu had delayed answering Job, because 

5 they were older than he. And Elihu saw that there was no answer 
in the mouth of the three men, and his anger was kindled. 

ELIHU. 

6 Then answered Elihu, son of Barachel the Buzite, and said : 

Young am I in years, 
and ye are men of age : 
therefore I was afraid, 
and feared to show you my opinion. 

7 I said : Days should speak, 

and the multitude of years teach wisdom. 

8 But a spirit there is in man ; 

and the breath of the Almighty gives them understanding. 

9 Not the great are wise, 

nor do the old understand the right. 

10 Therefore I said : Hearken to me ; 
I will show, I also, my opinion. 

11 Behold, I have waited for your words; 
have given ear to your reasonings, 
whilst ye searched out words. 

12 And unto you I gave heed; 

and lo, Job has. none that confutes him, 
none of you that answers his words. 

13 That ye may not say : We have found out wisdom ; 
that God may thrust him down, not man. 

14 For he has not directed words against me ; 
nor with your words will I answer him. 

15 They were confounded ; they answered no more ; 
words were taken away from them. 

16 And I waited, because they spoke not ; 
because they stood still, and answered no more. 

11 I, I also on my part will answer ; 



chap, xxxiii.] TBE BOOK OF JOB. 137 

REVISED TERSION. 

I will show, I also, my opinion. 

For I am filled with words ; 18 

the spirit within me constrains me. 

Behold, my breast is as wine that has no vent ; 19 

like new bottles that are bursting. 

I will speak, and be relieved ; 20 

I will open my lips, and will answer. 

Let me not regard the person of man ; 21 

nor will I give flattery to a man. 

For I know not how to flatter : 22 

speedily would my Maker take me away : 

But hear now, Job, my sayings, 1 

and give ear to all my words. 

Lo now, I have opened my mouth, 2 

my tongue has spoken in my palate. 

My words, they are the integrity of my heart, 3 

and my lips speak knowledge purely. 

The Spirit of God made me, 4 

and the breath of the Almighty gives me life. 
If thou art able, answer me ; 5 

array thyself against me, take thy stand. 
Lo, I am of God as thou art ; 6 

I too was taken from the clay. 

Lo, the dread of me will not make thee afraid 7 

nor my burden be heavy upon thee. 

But thou hast said in my ears, 8 

and the sound of the words I heard : 

I am pure, without transgression ; 9 

I am clean, and have no guilt. 

Lo, he devises quarrels against me, 10 

he regards me as his enemy. 

He puts my feet in the stocks ; 11 

he watches all my paths. 

Lo, in this thou art not just; I will answer thee, 12 

for God is greater than man. 

Wherefore dost thou contend with him ? 13 

for of none of his affairs will he give account. 
For once does God speak, — 14 

yea twice, — when one heeds it not : 



138 THE BOOK OF JOB. [chap, xxxiii. 

REVISED VERSION. 

15 in a dream, a vision of the night, 
when deep sleep falls on men, 

in slumbers upon the bed. 

16 Then opens he the ear of men, 
and seals up their instruction : 

17 that man may put away a deed, 
and he may cover pride from man ; 

18 may keep back his soul from the pit, 
and his life from perishing b} r the dart. 

19 And he is chastened with pain upon his head, 
and with a strife in his bones continually. 

20 And his spirit abhorreth bread, 
and his soul dainty food. 

21 His flesh wastes away from sight ; 

and naked are his bones, that were not seen. 

22 And his soul comes nigh to the pit, 
and his life to the destroyers. 

23 If there be a messenger with him, 

an interpreter, one out of a thousand, 
to show unto man his right way : 

24 then will He have mercy on him, and say : 
deliver him from going down to the pit ; 

I have found a ransom. 

25 His flesh becomes fresher than in childhood ; 
he shall return to the days of his youth. 

26 He shall pray to God ; and He will accept him, 
and cause him to behold His face with joy, 
and will render back to man his righteousness. 

2V He will chant it before men, and say : 

• I have sinned, and have perverted the right : 
and it was not requited me. 

28 He has redeemed my soul from going into the pit, 
and my life, that it may behold the light. 

29 Lo, all these things doth God, 
twice, yea thrice, with man : 

30 to bring back his soul from the pit, 

that he may be lightened with the light of life. 

31 Attend, Job ; hearken unto me : 
keep silence, that I may speak. 



chap, xxxiv.] THE BOOK OF JOB. 139 

REVISED VERSION. 

If there are words, answer me ; 32 

speak, for I desire to justify thee. 

If not, do thou hearken unto me ; 33 

keep silence, and I will teach thee wisdom. 

And Elihu answered, and said : 1 

Hear ye wise men my words ; 2 

and ye knowing ones give ear to me. 

For the ear trieth words, 3 

even as the palate tastes to eat. 

Let us examine for ourselves the right, 4 

let us know among us what is good. 

For Job has said : I am righteous ; 5 

and God has taken away my right : 

against my right, shall I speak false ? 6 

my arrow is fatal, without transgression. 
Who is a man like Job, 7 

that drinks in scoffing, like water ; 

and walks in company with evil doers, 8 

and goes with wicked men ? 

For he has said.: A man is not profited, 9 

when he takes delight with God. 

Therefore, men of understanding, hearken to me : 10 

far from God be wickedness, 
and iniquity from the Almighty ! 

For man's work will he requite to him, 11 

and let each one receive according to his way. 
Yea, of a truth, God will not do evil, 12 

nor will the Almighty pervert justice. 

Who has committed to him the earth ? 13 

and who founded the whole habitable world ? 
Should He set his thoughts upon him, 14 

withdraw to himself his spirit and his breath ; 
all flesh would expire together, 15 

and man return to dust. 

If now there is understanding, hear thou this ; 16 

give ear to the voice of my words. 

Can he indeed bear rule, that hateth right ? 17 

or wilt thou condemn the Just, the Mighty ? 
Shall one say to a king : Worthless ! 18 



140 THE BOOK OF JOB. [chap, xxxiv. 

REVISED VERSION. 

Wicked ! unto princes ; 

19 to Him who regards not the persons of princes, 
nor knows the rich more than the poor ? 

for they are all the work of his hands. 

20 In a moment they die ; 

at midnight, the people are smitten and pass away, 
and the mighty is removed without hand. 

21 For his eyes are on each one's ways, 
and he sees all his steps. 

22 There is no darkness, and no death-shade, 
where the workers of iniquity can hide themselves. 

23 For not again does He set his thoughts upon one, 
that he may go to God in judgment; 

24 he breaks the mighty, without inquisition, 
and sets up others in their stead. 

25 He therefore knows their works ; 

and in a night he overturns, and they are destroyed. 

26 As the wicked does he smite them, 
in the place where men look on. 

27 Because they turned from after him, 
and regarded none of his ways ; 

28 to bring up to him the cry of the weak, 
and that he may hear the cry of the afflicted. 

29 For he gives rest, and who shall condemn ! 
he hides the face, and who shall behold it ! 
toward a nation, and toward a man, alike ; 

30 from the ruling of corrupt men, 
from snares of the people. 

31 Surely, to God it should be said: 

1 have borne it; I will not be perverse. 

32 Beyond what I see do thou teach me ; 
if 1 have done evil, I will do it no more. 

33 Shall he according to thy mind requite it, 
that thou dost refuse, — 

that thou thyself wilt choose and not I ? 
then what thou knowest speak. 

34 Men of understanding will say to me, 
even the wise man who listens to me : 

35 Job speaks without knowledge, 






chap, xxxvi.] THE BOOK OF JOB. 141 

REVISED VERSION. 

and his words are without wisdom. 

My desire is, that Job may be tried to the end, 36 

for answers in the manner of evil men. 

For he adds rebellion to his sin ; 3*7 

in the midst of us he mocks, 

and multiplies his words against God. 

And Elihu answered, and said : 1 

This dost thou regard as right, — 2 

my righteousness, thou saidst, is more than God's ? 
For thou say est : What will it profit thee ; 3 

what shall I gain more than by my sin ? 
I will make answer to thee, 4 

and to thy friends, with thee. 

Look to the heavens, and see ; 5 

and survey the skies, that are high above thee. 
If thou hast sinned, what dost thou against him ? 6 

and are thy offenses many, what dost thou unto Mm ? 
If thou art righteous, what givest thou to him ? 1 

or what will he take from thy hand ? 

For a man, like thyself, is thy wrong ; 8 

and for a son of man, thy righteousness. 

For the multitude of oppressions they cry out ; 9 

they cry for help, because of the arm of the mighty. 
But they say not : Where is God my Maker, 10 

who giveth songs in the night ! 

who has taught us more than the beasts of the earth, 11 

and made us wiser than the birds of heaven. 
There cry they, and he answers not, 12 

because of the pride of evil men. 

Surely, vanity will God not hear, 13 

nor will the Almighty regard it. 

Much less when thou sayest : Thou regardest him not ! 14 
the cause is before him ; and wait thou for him. 
But now, because his anger visits not, 15 

nor does he strictly mark the offense ; 

therefore, Job fills his mouth with vanity, 16 

he multiplies words without knowledge. 

And Elihu added, and said : 1 

Wait for me a little, that I may show thee ; 2 



142 



THE BOOK OF JOB. 



[chap. XXXVI. 



REVISED VERSION. 

for there are yet words for God. 

3 I will bring my knowledge from afar ; 
and will render justice to my Maker. 

4 For verily, my words are not falsehood ; 
one perfect in knowledge is before thee. 

5 Lo, God is mighty, but he contemns not ; 
mighty in strength of understanding. 

6 He will not prosper the wicked ; 

and the right of the suffering he will grant. 

7 His eyes he withholds not from the righteous ; 
and with kings on the throne, 

he makes them sit forever, and they are exalted. 

8 And when, bound with chains, 

they are held in the bonds of affliction ; 

9 then he shows to them their deed, 

and their transgressions, that they deal proudly ; 

10 and opens their ears to the instruction, 
and commands that they turn from iniquity. 

11 If they hear and obey, 

their days they shall spend in prosperity, 
and their years in pleasures. 

12 But if they hear not, by the dart they perish, 
and expire without knowledge. 

13 So the impure in heart lay up wrath ; 
they cry not for help when he binds them. 

14 Their breath shall expire in youth, 
and their life with the unclean. 

15 The sufferer he delivers in his affliction, 
and in distress he opens their ear. 

16 Thee too he lures from the jaws of the strait, 
to a broad place with no narrows beyond it ; 
and thy table in peace, filled with fatness ! 

17 But if thou art filled with the judgment of the wicked, 
judgment and justice will lay hold of thee. 

18 For beware, lest anger stir thee up against chastisement, 
and a great ransom shall not deliver thee. 

19 Will he value thy riches without stint, 
and all the might of wealth ? 

20 Long not for that night, 

where the nations are gathered to the world below them. 



chap, xxxvil] TEE BOOK OF JOB. 143 

REVISED VERSION. 

Take heed, turn not to iniquity; 21 

for this thou choosest rather than affliction. 

Lo, God shows himself great in his power ; 22 

who is a teacher like to him ? 

Who appoints to him his way ? 23 

and who says : Thou hast done wrong ? 
Remember, that thou magnify his work, 24 

which men do sing. 

All men gaze thereon ; 25 

man beholds from afar. 

Lo, God is great, and we know him not ; 26 

the number of his years, it is unsearchable. 
For he draws up the water-drops ; 27 

rain, of his vapor, they refine ; 

with which the skies flow down, 28 

they distill on man abundantly. 

Yea, can one comprehend the bursting of the cloud, 29 

the crash of his pavilion ? 

Lo, around him he spreads his light, 30 

and covers over with ocean-depths. 

For therewith rules he nations, 31 

gives food in abundance. 

The palms of the hands he covers over with light, 32 

and gives it a command against the enemy. 
His thunder tells of him ; 33 

to the herds, even of Him who is on high. 

Yea, at this my heart trembles, 1 

and starts up from its place. 

Hearken attentively to the roar of his voice, 2 

and the rumbling that goes forth from his mouth. 
He directs it under the whole heavens, 3 

and his light over the margins of the earth. 
After it a sound roareth ; 4 

he thunders with his voice of majesty; 
nor lets them linger when his voice is heard. 
God thunders marvelously with his voice ; 5 

great things does he, and we understand not. 
For to the snow he says : Be thou on the earth ; 6 

and to the pouring rain, 
even the pouring of his mighty rains. 



144 THE BOOK OF JOB. [chap, xxxvii. 

REVISED VERSION. 

7 The hand of every man he seals up, 
that all the men he has made may know ; 

8 and beasts go into the lair, 
and in their dens abide. 

9 Out of the secret chamber comes the whirlwind, 
and cold out of the north. 

10 By the breath of God there is ice, 

and the breadth of the waters is straitened. 

11 Yea, with moisture he loads the thick cloud, 
he spreads his lightning-cloud abroad ; 

12 and it turns with his guidance every way, 
that they may do all he commands, 
over the face of the habitable earth ; 

13 whether as a scourge, for its land, 
or as a kindness he allots it. 

14 Give ear to this, Job ; 

stand and consider the wonders of God. 

15 Dost thou know, when God sets his thoughts upon them, 
and the light of his cloud blazes forth ? 

16 Understandest thou the balancing of the clouds ; 
the wonders of the Perfect in knowledge ? 

17 What time thy garments are hot, 

when he lulls the earth with the south wind ; 

18 dost thou with him spread out the skies, 
firm as the molten mirror ? 

19 Teach us what we shall say to him ; 

for we cannot order it because of darkness. 

20 Shall it be told him, that I would speak ? 

or does one say a thing, that he may be swallowed up ? 

21 For now, they look not on the light, 
when it is shining in the skies, 

and the wind has passed over and cleared them. 

22 Out of the north comes gold ; 
with God there is terrible majesty. 

23 The Almighty, we cannot find him out ; 
great in power and rectitude, 

and in fullness of justice ; he will not oppress. 

24 . Therefore do men fear him ; 

he regards not any of the wise in heart. 



ohap. xxxviii.] THE BOOK OF JOB. 



145 



JEHOVAH. 



REVISED VERSION. 

1 Then Jehovah answered Job 

out of the storm ; 
and he said : 

2 Who is this, that darkens 

counsel, 
by words without knowledge ? 

3 Gird up now thy loins like a 

man; 
and I will demand of thee, and 
inform thou me. ' 

4 Where wast thou, when I found- 

ed the earth ? 
declare, if thou hast understand- 
ing. 

5 Who fixed its measures, that 

thou shouldst know ? [it ? 
or who stretched the line upon 

6 Whereon were its foundations 

sunken ? 
or who laid its corner-stone ; 

7 when the morning-stars sang to- 

gether, 
and all the sons of God shouted 
for joy ! 

8 And he shut up the sea with 

doors, 
when it burst forth, came out 
from the womb. 

9 When I made the cloud its gar- 

ment, 
and the thick cloud its swathing- 
band ; 

10 and appointed it my bound, 
and set bars and doors ; 

11 and said: Thus far shalt thou 

come, and no farther, 
and here shall thy proud waves 
be stayed ! 



PARAPHRASE. 

Who darkeneth here with foolish 2 

word 
My counsel ! Rise ; thy loins up- 3 

gird, 
And let thine answering voice be 

heard ! 

If thou be truly wise, declare, 4 
When I laid earth's foundations, 

where 
Wast thou? Who fixed its 5 

measures square? 

Who stretched the line ? What 6 

sunken base [trace ? 

Held the foundation — didst thou 
Who laid the corner-stone in 
place ? 

When morning stars together 7 

sang, 
And heaven that did overhang, 
With the glad shouts of angels 

rang? 

Who shut the sea with doors? 8 

When first 
Uproarious from the womb it 

burst, 
I wrapped it, like an infant 9 

nursed, 

In swathing-bands of cloud, and 10 

made 
Its bounds and bars. Thus far, 11 

I said ; 
But here shall thy proud waves be 

stayed ! 



146 



THE BOOK OF JOB. [chap, xxxviii. 



REVISED VERSION. 

12 Hast thou, since thy days, com- 

manded the morning, 
made the dayspring to know its 
place ; 

13 that it might take hold on the 

margins of the earth, [of it ? 
and the wicked be shaken out 

14 It is changed like the signet-clay ; 
and they stand forth as in gay 

apparel. 

15 And from the wicked is their 

light withheld ; 
and the uplifted arm is broken. 

16 Hast thou come to the springs 

of the sea, [the deep ? 

and walked in the recesses of 

17 Have the gates of death been 

opened to thee ; 
and the gates of death-shade 
dost thou behold ? 

18 Hast thou surveyed even to the 

breadths of earth ? 
declare, if thou knowest it all. 

19 What is the way to where light 

dwells ; 
and darkness, where is its abode ? 

20 That thou shouldst bring it to 

its bounds, 
and that thou shouldst know the 
paths to its house ! 

21 Thou knowest; for then wast 

thou born, [great ! 

and the number of thy years is 

22 Hastthou come to the treasuries 

of snow, [thou behold ; 

and the treasuries of hail dost 

23 which I have reserved for the 

time of distress, 
for the day of conflict and war ? 



PARAPHRASE. 

Didst thou e'er bid the dawn at 12 

birth 
Embrace the world with glowing 13 

girth, 
And fright the wicked from the 

earth ? 

The earth new-stamped, the hills 14 

new-clad : 
Gone is the light the wicked 15 

had, 
And frustrate their adventure 

bad. 

Hast thou the sea-springs vis- 16 
ited, 

And walked the deepest ocean- 
bed, 

Even to the portals of the dead ? 11 

For thee stood those dark gates 

ajar, 
Or hast thou even surveyed so 18 

far 
As earth's remotest boundaries 

are? 

Then say, where is of light the 19 

abode, 
And where of darkness ; what 20 

the road ? 
Since thou wast born when 21 

light first glowed ! 

Or hast thou found where snow 22 

and hail 
I keep in treasuries, lest they 23 

fail 
Against the day of war and wail ? 






chap, xxxviii.] THE BOOK OF JOB. 



147 



REVISED VERSION. 

24 What is the way to where light 

is dispensed, 
and the east-wind spreads over 
the earth ? 

25 Who divided channels for the 

rain, [flash ; 

and a track for the thunder's 

26 to cause rain on a land without 

men, 
a wilderness wherein is no man ; 
2*7 to satisfy the wilds and wastes, 
and cause the springing grass to 
grow? 

28 Is there a father to the rain ? or 
who has begotten the drops of 

dew ? [the ice ? 

29 Out of whose womb came forth 
and the hoar-frost of heaven, 

who has begotten it ? 

30 As in stone are the waters hidden, 
and the face of the deep cleaves 

fast together. 

31 Dost thou bind the soft influ- 

ences of the Pleiads, 
or loose the bands of Orion ? 

32 Dost thou lead forth the Signs 

in.their season; 
and the Bear with her young, 
dost thou guide them ? 

33 Knowest thou the ordinances of 

the heavens ; 
or dost thou establish their do- 
minion over earth ? 

34 Dost thou lift thy voice to the 

clouds, [thee ? 

and a flood of waters shall cover 

35 Dost thou send forth lightnings, 

and they go ; 
and say to thee : Here are we ! 



PARAPHRASE. 

What is the way to sources 24 
whence 

The light its radiance doth dis- 
pense, 

Or the east wind its vehemence ? 

Who guided thunder-flash and 25 

rain 
To water even the desert plain, 26 
And make the grass grow green 

again ? 

Rain, dew, and ice, and frosty 28 

wreath, [beneath 

Who hath begot? The stream 29 

Lies hidden in a stony sheath ! 30 

Dost thou control the Seven that 31 

bring 
With starry power the gentle 

Spring ; 
Or canst thou break Orion's ring 

In winter's chain, or lead each 32 

Sign 
Forth in its season, or confine 
The She-Bear and her young in 

line? 

Or knowest thou the laws on 33 

high, 
And dost o'er earth maintain 

thereby 
The sure dominion of the sky ? 

Will clouds in rain reply to thee, 34 
Or lightnings sent go instantly 35 
And come, and thunder, Here are 
we! 



148 



TEE BOOR OF JOB. [ohap. xxxix. 



REVISED VERSION. 

36 Who put wisdom in the reins, 
or who gave to the spirit under- 
standing ? 

37 Who numbers the clouds by 

wisdom, 
and who inclines the bottles of 
the heavens ; 

38 when dust is poured into a mol- 

ten mass, 
• and clods cleave fast together ? 

39 Dost thou hunt the prey for the 

lioness, 
and the craving of the young 
lions dost thou fill ; 

40 when they crouch down in the 

dens, 
lie in ambush in the covert ? 

41 Who provides for the raven its 

P^y, 
when its young ones cry unto 

God, 
wander without food ! 

1 Dost thou know the time the 

wild rock-goats bear, 
observe when the hinds are in 
labor ? 

2 Dost thou number the months 

they fulfill, 
and know the time of their bring- 
ing forth ? 

3 They bow themselves, they bring 

forth their young, 
they cast away their pains. 

4 Their young mature, grow up in 

the field, 
go forth, and return not to them. 

5 Who sent out the wild-ass free, 
and who loosed the wanderer's 

bands ; 



PARAPHRASE. 

Who taught the air its myster- 36 

ies, 
Inspired the meteor as it flies, 
Numbered the clouds that fill the 37 

skies ? 

Who hath heaven's pitchers 

overturned, 
When dust in liquid floods is 38 

churned 
And in firm cakes together 

burned ? 



Dost thou the she-lion's prey 39 
provide 

Wherewith her whelps are sat- 
isfied 

That in the den or thicket 40 
hide? 

Dost feed the vulture, eager- 41 

clawed, 
What time her young ones roam 

abroad 
And in their hunger cry to 

God? . 

Knowest thou the months wild 1 

goat and doe 
Bear young, that soon forgot- 2, 3 

ten grow 
And thrive, and unreturning 4 

go? 

Who made the wild ass free to 5 

roam — 
To whom I gave a desert home 6 
In every place where he might 

come? 



CHAP. XXXIX.] 



THE BOOK OF JOB. 



149 



REVISED VERSION. 

6 whose house I made the desert, 
and the barren waste his abodes ? 

7 He mocks at the clamor of the 

city; 
the driver's shouts he hears 
not. 

8 The range of the mountains is 

his pasture, 
and he searches after every green 
thing. 

9 Will the wild-ox be willing to 

serve thee, 
or abide at thy crib ? 

10 Wilt thou bind the wild-ox with 

his cord in the furrow, 
or will he harrow the valleys 
after thee ? 

11 Wilt thou trust him because his 

strength is great, 
and commit to him thy labors ? 

12 Wilt thou believe him, that he 

will bring home- thy seed, 
and gather into thy threshing- 
floor ? 

13 The wing of the ostrich waves 

exulting ; 
with pious pinion and plum- 
age? 

14 Nay, she abandons her eggs to 

the earth, 
and warms them in the dust ; 

15 and forgets that the foot may 

crush them, 
and the beast of the field trample 
them. 

16 She is hard towards her young, 

as not her own ; 
in vain her pains, without 
fear! 



PARAPHRASE. 

He mocks the clamor of the 7 

town : 
He hears no driver's shout ; his 

own 
Are all green things on moun- 8 

tains grown. 

Or will the wild ox, thinkest 9 

thou, 
Bide at thy crib, or harnessed 

bow 
And through the valley pull thy 

plough ? 

Wilt trust his strength to do no 10 
more 

Than bring thy harvest to thy 11 
door 

And spread it on thy threshing- 
floor ? 

The ostrich waveth proud her 13 
plume, 

Yet doth no brooding cares as- 
sume. 

Her eggs, abandoned to their 14 
doom, 

She leaveth for the sand to 

warm, 
Forgetting any foot might harm, 15 
And foolishly, without alarm, 16 

Treating her brood as not her 

own ; 
For God to folly made her 17 

prone, 
And understanding gave her 

none. 



150 



THE BOOK OF JOB. [chap, xxxix. 



REVISED VERSION. 

1*7 For God has made her forgetful 
of wisdom, 
and given her no share in under- 
standing. 

18 When she lashes herself on 

high, 
she mocks at the horse and his 
rider. 

19 Dost thou give strength to the 

horse ? 
dost thou clothe his neck with 
terror ? 

20 Dost thou make him bound like 

the locust ? 
his proud snorting is terri- 
ble! 

21 They paw in the valley, and 

exult in strength ; 
he goes forth to meet the weap- 
on. 

22 He mocks at fear, and is not dis- 

mayed ; 
and turns not back for the 
sword. 

23 The quiver rattles against him, 
the flaming spear and the 

dart. 

24 With trembling and rage he 

swallows the ground ; 
he believes not that it is the 
trumpet's voice ! 

25 With every trumpet he says: 

Aha! 

and scents from afar the bat- 
tle, 

the thunder of the captains and 
the shouting. 

26 By thy understanding does the 

hawk mount upward, 



PARAPHRASE. 

Yet when she lashes high her 18 

side, 
Horses and riders are defied ; 
She mocks them with her flying 

stride ! 

Dost thou the charger's strength 19 

ordain, 
Or clothe his neck with mighty 

mane, [again ? 

That, shaking, makes men shake 

Dost thou instruct him how to 20 

bound 
Swift as the locust from the 

ground ? [sound ! 

In terrible pride his nostrils 

Men in the valley scan the height; 21 
He will not wait, but in his might 
Rusheth exulting to the fight. 

He turneth not though hosts ap- 22 

pear ; [spear, 

Nor rattling dart, nor flaming 23 
Nor sword dismays : he mocks at 
fear. 

The shaking fields beneath him 24 

fly; 
He heareth glad the bugles cry, 
And saith, "Aha/" in fierce re- 25 

ply! 

He scenteth battle from afar, 
The thunder where the chieftains 

are, 
The shoutings and the songs of . 

war ! 



CHAP. XL.] 



THE BOOK OF JOB. 



151 



REVISED VERSION. 

spread his wings toward the 
south ? 
21 Or soars the eagle at thy com- 
mand, 

and builds his nest on high ? 

28 The rock he inhabits ; and 

abides 
on the tooth of the rock and the 
stronghold. 

29 From thence he searches out 

food; 
his eyes behold afar off. 

30 His young ones suck up blood ; 
and where the slain are, there 

is he. 

1 And Jehovah answered Job, 

and said : 

2 Will the reprover contend with 

the Almighty ? 
he that censures God, let him 
answer it. 



PARAPHRASE. 

Is it by thine instruction wise 26 
The hawk is tutored when to rise 
And spread his wings for sunnier 
skies ? 

Or soars the eagle at thy hest, 27 
To build on high his lonely 

nest? 
From the sharp summit's craggy 28 

crest 

His eyes the distant booty see ; 29 
His young for blood cry thirstily, 30 
And where the slain are, there is 
he! 

Will the reprover vainly try 2 

With words the Almighty to 

defy? 
Let him who censured God re- 

ply! 



JOB. 



3 And Job answered Jehovah, 

and said : [answer thee ? 

4 Behold, I am vile ; what shall I 
I lay my hand upon my mouth ! 

5 I have spoken once, and will not 

answer ; 
and twice, but I will not again. 



Lo, I am vile ; what shall I 

say? 
The words already spoken? 

Nay; 
Upon my mouth my hand I 

lay! 



JEHOVAH. 



6 Then Jehovah answered Job 

out of the storm, and he 
said: 

7 Gird up now thy loins like a 

man ; 



Gird up thy loins now like a 7 

man ! 
I will demand, as I began, 
And make thou answer, if thou 

can ! 



152 



THE BOOK OF JOB. 



[CHAP. XL. 



REVISED VERSION. 

I will demand of thee, and inform 
thou me. 

8 Wilt thou even annul my 

right ? 
wilt thou condemn me, that thou 
mayest be righteous ? 

9 Or hast thou an arm like 

God; 
and canst thou thunder with a 
voice like him ? 

10 Deck thyself now with grandeur 

and majesty, 
and array thyself in splendor 
and beauty. 

11 Send out the floods of thy 

wrath ; 
and behold all that is high, and 
abase it. 

12 Behold all that is high, and bring 

it low ; 
and tread down the wicked in 
their place. 

13 Hide them in the dust to- 

gether ; 
bind up their faces in dark- 
ness. 

14 Then I too will praise thee, 
that thy right hand can save 

thee ! 

15 Behold now the river-ox, which 

I have made with thee ; 
he eateth grass like the herd. 

16 Behold now his strength in his 

loins, 
and his force in the sinews of 
his belly. 
If He bends his tail like a cedar ; 
the sinews of his thighs are knit 
together. 



PARAPHRASE. 

Wilt thou destroy my righteous 8 

name, 
And make me guilty, that thy 

fame [blame ? 

May be thereby discharged of 

Or hast thou then an arm like 9 

mine, 
A thunder like the Voice Divine ? 
Then let thy power and glory 10 

shine ! 

Array thyself in splendors bright; 
Send out in floods thy wrathful 11 

might ; [smite ! 

Behold the high — behold, and 

Yea, all the proud and high 12 

abase ; 
Tread down the wicked in his 

place, [face ! 

And hide in dust and dark his 13 

Then I will also praise, and own 14 
The strength of thy right hand 

alone 
Able to rescue thee is shown. 



Look now upon the river-ox 15 

I made with thee. Like grazing 

flocks 
He feedeth. Strong for strains 16 

or shocks, 

Behold his loins, his corded 

paunch ; 
His tail that bends, a cedar IT 

staunch ; [haunch ! 

The close-knit sinews of his 



CHAP. XLI.] 



THE BOOK OF JOB. 



153 



REVISED VERSION. 

18 His bones are pipes of brass; 
his bones are as bars of iron. 

19 He is the chief of the ways of 

God. 
He who made him gives his 
sword. 

20 For mountains yield him produce, 
and all beasts of the field play 

there. 

21 He lies down beneath the lotuses ; 
in the covert of reeds, and 

marshes. 

22 Lotuses weave for him his shade ; 
willows of the brook surround 

him. [not ; 

23 Lo the stream swells, he startles 
is fearless, though Jordan rush 

forth to his mouth. 

24 Before his eyes do they take him, 
pierce through the nose with 

snares. 

1 Wilt thou draw out the croco- 

dile with a hook, 
and press down his tongue with 
a cord ? 

2 Wilt thou put a rush-cord in his 

nose, 
and bore through his jaw with a 
hook? 

3 Will he make many supplications 

to thee, [thee ? 

or will he speak soft things to 

4 Will he make a covenant with 

thee? 
wilt thou take him for a servant 
forever ? 

5 Wilt thou play with him as with 

a bird, 
and bind him for thy maidens ? 



PARAPHRASE. 

His legs as pipes of brass are 18 

seen ; 
His ribs as bars of iron between ; 
God's masterpiece! Yet mild 19 

his mien ; 

For He who made him dulled his 

sword, 
And bade him feed upon the 20 

sward 
Where play the wild beasts in 

accord. 

Through reedy coverts he doth 21 

wade, 
To lie beneath the woven shade 22 
By lotus and by willows made. 

He starts not, though the flood 23 

o'erflows 
Even to his lips ; yet human foes 24 
Lead him ensnared, with pierced 

nose. 

But wilt thou put rush-cords 1 

about 
The crocodile's tongue, or pierce 

his snout, 
Or hook his jaw to draw him out ? 2 

Will he in fear thy grace implore, 3 
Promise to serve thee evermore ; 4 
And wilt thou spare his life there- 
for? 

Wilt thou play with him as a sort 5 
Of curious bird, or, bound 

athwart, 
Parade him for thy ladies' sport ? 



154 



THE BOOK OF JOB. 



[chap. xli. 



REVISED VERSION. 

6 Will partners dig a pit for him, 
divide him among the mer- 
chants ? 

7 Wilt thou fill his skin with darts, 
and his head with fish-spears ? 

8 Lay thy hand upon him ! 

of battle thou shalt think no 
more. 

9 Lo, his hope is belied ; 

is he cast down even at the sight 
of him ? 

10 None so fierce that he will rouse 

him up ! 
then who is he that will stand 
before me ? 

11 Who has first given me, that I 

should repay ? 
under the whole heavens, it is 
mine ! 

12 I will not pass his limbs in 

silence, 
and bruited strength, and beauty 
of his equipment. 

13 Who has uncovered the face of 

his garment ? 
his double jaws, who enters in ? 

14 The doors of his face who has 

opened ? 
the circuits of his teeth are ter- 
rible. 

15 The strong shields are a pride; 
shut with a close seal. 

16 They join one upon another, 
and no breath can come between 

them. 

17 Each is attached to its fel- 

low, 
they hold fast together, and can- 
not be sundered. 



PARAPHRASE. 

Will partners bargain him away, 6 
And share what Canaan's mer- 
chants pay ? 
Think'st thou through hide or 7 
head to slay 

With darts and harpoons by the 

score ? 
Touch him but once — 'twill soon 8 

be o'er ; [more ! 

Of battle thou shalt think no 

Behold the hunters' courage fail ! 9 
Even at the sight of him they 

quail ; 
None is so fierce as to assail. 10 

(Then who before my face will 

stand, 
Or strike, and wait my answer- 11 

ing.hand ? [o'erspanned !) 

Mine are all things by heaven 

Nor be his limbs from notice 12 

slipped, 
In beauty and in strength 

equipped : [stripped ? 

That mailed garment, who hath 13 

His double jaws — who passeth 
'neath [sheath 

Those doors, that hold in open 14 
The circling terrors of his teeth ? 

His back is glorious. Shield on 15 

shield 
Firmly they hold, and will not 16 

yield, [sealed. 

Air-tight, sword-proof, together 17 



CHAP. XLI.] 



THE BOOK OF JOB. 



155 



REVISED VERSION. 

18 With his sneezings shines a 

light; 
and his eyes are like the eyelids 
of the morning. 

19 From his mouth go flames, 
and sparks of fire escape. 

20 From his nostrils goes forth 

smoke, 
like a kettle with kindled 
reeds. 

21 His breath enkindles coals, 
and flame goes forth from his 

mouth. 

22 In his neck abideth strength, 
and terror dances before him. 

23 The flakes of his flesh cleave 

fast; 
firm upon him, it is not sha- 
ken. 

24 His heart is firm as stone; 

yea, firm as the nether mill- 
stone. 

25 At his rising up the mighty are 

afraid ; 
they lose themselves for terror. 

26 If one assail him with the sword, 

it shall not hold 
the spear, the dart, and the 
maih 

27 Iron he accounts as straw; 
brass as rotten wood. 

28 The arrow cannot make him 

flee; 
to him, sling-stones are turned 
to chaff. 

29 Clubs are accounted as stub- 

ble; 
and he laughs at the shaking of 
the spear. 



PARAPHRASE. 

His nostrils flash ; his eyes 18 

agleam 
The eyelids of the morning seem, 
Upshining through the twilight 

stream. 

A cloud of steam his nostril 19 

breeds 
With flame that from his mouth (21) 

proceeds — 
Like water, boiled o'er burning 20 

reeds. 

Strength clothes his neck; and 22 

in advance, 
A courier grim, doth Terror 

dance, 
Affrighting earth's inhabitants. 

Firm cleaves his flaky flesh, nor 23 

will 
Be loosed. His heart is firmer 24 

still— 
A nether grindstone of the milk 

At his uprising heroes quail : 25 
Vain they endeavor to assail 26 
With sword or spear or dart or 
mail. 

Iron and brass accounteth he 27 
As straw and rotten wood to be ; 
The arrow cannot make him flee. 28 

Sling-stones for him are turned 

to chaff; 
Clubs are but stubble cut in half, 29 
And hurled javelins make him 

laugh ! 



156 



THE BOOK OF JOB. 



[chap. xlii. 



REVISED VERSION. 

30 Shard-points are under him ; 

he spreads a threshing-sledge 
over the mire. 

31 He causes the deep to boil like 

the pot ; 
he makes the sea like a pot of 
ointment. 

32 Behind him he makes a glisten- 

ing path ; 
one would think the deep hoar 
with age. 

33 On earth there is none that rules 

him ; 
he is made without fear. 

34 He looks on all that is high ; 
he, the king over all the sons of 

pride. 



PARAPHRASE. 

His belly rough with many a 30 

shard 
Drags, and the mire by ridges 

hard 
As by a threshing-sledge is 

scarred. 

Pot-like to bubble he doth 31 

make 
The sea. Men might his glisten- 32 

ing wake 
For Ocean's hoary age mistake. 

Fearless, he owns no king be- 33 

side; 
Himself, unconquered, undenied, 
The king of all the sons of 34 

pride ! 



JOB. 



1 Then Job answered Jehovah, 

and said : 

2 I know that thou canst do all 

things ; 
and from thee no purpose can 
be withheld. 

3 Who is this that obscures coun- 

sel without knowledge ? 
I have therefore uttered what I 

understand not ; 
things too hard for me, which I 

know not. 

4 Hear now, and I will speak ; 

I will demand of thee, and in- 
form thou me. 

5 I have heard of thee by the 

hearing of the ear ; 



I know thou canst all things de- 2 

cree, 
No purpose being too hard for 

thee, 
Wlio darkeneth here, Thou saidst 3 

to me, 

With foolish words my counsel ? 

Lo, 
I have been babbling, even 

so, 
Of things too hard for me to 

know. 

Hear now, Thou saidst; J will 4 

inquire, 
And answer thou, lo my desire ! 
Yea, I had heard, and did aspire 5 



CHAP. XLII.] 



1 HE BOOK OF JOB. 



157 



REVISED VERSION. 

but now my eye seeth thee. 
6 Therefore do I abhor it, 
and repent in dust and ashes. 



PARAPHRASE. 

To meet Thee face to face. But 

now 
I do abhor my hasty vow, 
And prone in dust and ashes bow! 



THE EPILOGUE. 

7 Now after Jehovah had spoken these words to Job, Jehovah said to 
Eliphaz the Temanite : My anger is kindled against thee, and against 

8 thy two friends ; because ye have not spoken of me what is right, as 
my servant Job. Now then, take ye seven bullocks and seven rams, 
and go to my servant Job, and offer up a burnt-offering for you. 
And Job my servant will pray for you. But him will I accept, that 
I visit not the folly upon you ; for ye have not spoken of me what is 
right, as my servant Job. 

9 Then went Eliphaz the Temanite, and Bildad the Shuhite, Zophar 
the Naamathite, and did as Jehovah had spoken to them ; and Jeho- 
vah accepted Job. 

10 And Jehovah turned the captivity of Job, when he prayed for his 

11 friends. And Jehovah increased all that Job had, twofold. And 
there came to him all his brethren and all his sisters, and all who 
before had known him ; and they ate bread with him in his house, 
and mourned with him, and comforted him for all the evil which 
Jehovah had brought upon him. And they gave him each a kesita, 
and each a ring of gold. 

12 And Jehovah blessed the end of Job more than his beginning. And 
he had fourteen thousand sheep and goats, and six thousand camels, 

13 and a thousand yoke of oxen, and a thousand she-asses. And he had 
seven sons and three daughters. And he called the name of the first 
Jemima, and the name of the second Kezia, and the name of the 
third Keren-happuch. And there were found no women fair as the 
daughters of Job, in all the land ; and their father gave them an in- 
heritance among their brethren. 

And Job lived, after this, a hundred and forty years : and he saw 
his sons, and the sons of his sons, four generations. And Job died, 
old and full of days. 



158 TEE BOOK OF JOB. 

NOTES. 

CHAPTER I. 

Verse 1. Uz. See Gen. x. 23 ; xxii. 21 ; xxxvi. 28 ; Jer. xxv. 20 ; 
Lam. iv. 21. The LXX. say it was on the border of Idumea and Arabia ; 
i. e., bounded south by Idumea, west by Judea, east by Arabia, and north 
probably by Bashan, which the Mohammedans confound with Uz. Or it 
was part of northern Arabia, whence Job is a son of the East. See 
verse 3 ; Gen. xxv. 6 ; Judges vi. 3. — Verse 2. Perfect and upright ; i. e., 
pious and virtuous (two different things). Thus, " the pious JEneas," so 
called because he duly reverenced the gods. — Verses 4, 5. A sample of 
Job's piety. Not superstitious for the age in which it is placed. The 
act of sacrifice now superseded, but the attitude of humility and repent- 
ance, even for omissions of which he is not conscious, eternally appropri- 
ate to man. Forsaken, not cursed, but literally blessed, or, in secondary 
meaning, said farewell to. — Verse 7. Roaming .... walking. The He- 
brew words indicate a roaming vigilantly, though not on any definite 
errand. — Verse 11. To thy face. In verse 5 it is only in their hearts. 
An open farewell to God, like that of the Israelites when they set up the 
calf at Sinai. Compare xxi. 14; xxii. 17. — Verse 15. Job's losses alter- 
nately from acts of man and " acts of God." Sab&ans. Sons of Ham ? 
Gen. x., 7, or Shem ? Gen. x. 28. But probably from Sheba, grandson of 
Abraham and Keturah, Gen. xxv. 3. A tribe of Arabs, half of whom 
(probably the N. W. half) pursued robbery, and the other half commerce, 
vi. 19. — Verse 16. Fire of God. A rain of brimstone? Ps. xi. 5, or a 
fire, according to numerous passages in the Mosaic books ? Not light- 
ning. If any natural phenomenon of the desert, perhaps the simoom, 
which in its heat and appearance while approaching resembles a flame. — 
Verse 17. Chaldeans. A regularly warlike people, from the northeast. 
Three bands. Military tactics. Compare Gen. xiv. 5; Judges vii. 16; 
1 Sam. xi., 11. This mention of the Chaldeans may have been suggested 
to the author by their revival of warlike power about 750 B. C, under 
Nabopolassar. — Verse 19. From the other side : i. e., blowing clear across. 
That this might destroy tents and houses, travelers' accounts prove. 
Matt. vii. 27. — Verse 20. First natural grief, then worship and resigna- 
tion. — Verse 21. Thither: i. e., to the earth. Compare Eccl. v. 15; 
1 Tim. vi. 7. In the New Testament the thought is not of returning to 
earth, but of this world and another. 



THE BOOK OF JOB. 159 

Notice in this chapter the evidently poetic construction of the story : 
the observance of the " unities " of time and place ; all the calamities 
happening on one day; the various balanced agencies; the invariable 
survival of one witness, etc. Note also that it is the first day of the 
annual week of feasting, so that Job cannot suppose that his sons and 
daughters are slain for some sin committed during the week, such as he 
was accustomed to offer sacrifice for at its close. 

CHAPTER II. 

Verses 2, 3. The repetition of i. 7, 8, is another proof of artificial 
form. But Jehovah adds an expression of regret that He was persuaded 
to permit Job's affliction. This conception of God as repenting is com- 
mon in the Old Testament. Gen. vi. 6, etc. — Verse 4. Skin for skin. 
A proverb, meaning quid pro quo, or a fair bargain. — Verse 9. Woman 
is represented as morally the weaker. The difference is great between 
the Old and New Testaments in this respect, though even among the 
early Jews there were honored prophetic women. Bless God and die ; 
i. e., either Say farewell to God, and die, or Still adhere to God and die. 
The latter is more completely ironical, the former more in harmony with 
the context. But both are bitter. The first is adopted by Ewald, and 
explained to mean, Give up now, at the command of death, your God, to 
whom you have foolishly adhered so long in vain. — Verse 10. As one of 
the foolish women: i. e., one of the heathen, accustomed to abandon a 
god that proved an incompetent protector, and take up another. But 
Job says : " There is but one God from whom all fates come ; and we 
must take what He sends." — VerseT.1. The Temanite, from the Idumean 
city of Teman, Gen. xxxvi. 11, 15, noted for wisdom, Jer. xlix. 1. The 
Shuhite, from Shuah, Gen. xxv. 2, probably northeast of Uz. The Na~ 
amathite, from Naamah, a city of Judah, Josh. xv. 41. Thus the friends 
came by appointment from the south, east, and west. — Verse 12. Job 
out of doors, as a leper would be, and so changed that they did not know 
him. — Verse 13. The preliminary mourning, Gen. 1. 10; Gen. xxix. 14; 
Ez. iii. 15. Oriental politeness, like that of North American Indians. 

CHAPTER III. 

Job begins with personal complaint, and is led by the figure of the 
pyramids to a reflection on the rest of the grave, from which he returns 
to his personal trouble. The progress of the thought is : " Cursed be 



160 THE BOOK OF JOB. 

the day of my birth ! Why was I born at all ? Being born, why did I 
not die at once, and share the peaceful rest of the dead and the unborn? 
Having lived till now, why do I live any longer, who long for death ? " — 
Verse 4. Let God not seek for it, as a thing utterly gone and not even 
missed. — Yerse 5. Darkenings of the day. Eclipses. — Verse 8. Skilled 
to rouse up the leviathan. According to Ewald, the dragon; i. e., taken 
in connection with the context, probably an allusion to some legend, like 
the ancient Indian and modern African ones, of a monster which swal- 
lows sun and moon, causing eclipses. — Verse 14. Ruins. Pyramids, as 
proposed by other translators, gives a key to the transitions of the 
thought. Verse 18. The captive slaves who built the pyramids; an an- 
tithesis to verse 14. — Verse 19. Literally, Small and great, it is all one. 
— Verses 25, 26. I took pains, was not proudly secure. Compare i. 5 ; 
Ps. lxiii. ; 2 Sam. xxii. 28; Dan. v. 20; Is. lxvi. 2; lvii. 15. 

CHAPTER IV. 

Eliphaz, the eldest, older than Job's father, xv. 10, begins in a man- 
ner indicating that he expects to offend Job for his good. — Verses 3-6. 
A faintly suggested charge of hypocrisy. — Verse 6. Fear, i. e., of God. — 
Verse f J. The attack bolder. Either Job has nothing to fear, being 
righteous, or bis overthrow proves him wicked. — Verse 10. This figure 
of an old, toothless, forsaken, and dying lion, is offensively like the case 
of Job. — Verse 13. In thoughts from visions of the night, or When dreams 
bring faces of the night. — Verse 19. Literally, tents of clay. Clay stands 
for flesh. The tents are represented as being crushed like moths ; a fine 
simile, as all will feel who have witnessed the striking or blowing down 
of tents. — Verse 21. Their excellency; literally, their cord, probably in 
allusion still to the tent. The spirit of this speech is that a man must 
not question God's justice, because he is certain to deserve its retributions 
on general grounds. 

CHAPTER V. 

Verse 1. Who of the saints on earth will agree with you ? They will 
all say your grief and envy are folly. — Verse 4. In the gate. See Ruth 
iv. ; Prov. xxii. 22; Amos v. 12, 15. — Verse 5. From the thorns, i. e., 
through the hedge. The snare refers to litigants grasping after the es- 
tate. — Verse 6. For man comes to disaster not by reason of anything in 
outward nature, but by his own inward nature, as sparks fly upward. 
The thought is not that man is doomed to trouble, apart from his moral 



THE BOOK OF JOB. 161 

character, but precisely the contrary. — Verse 10. Rain and streams re- 
store fertility to the fields ; so (verse 11) God restores the humble. — 
Verses 12-17. These allusions to the downfall of the wise and strong 
are probably aimed at Job. Subsequently the friends betray openly their 
belief that in his prosperity he had abused his power. — Verse 17. Happy, 
i. e., fortunate. The same meaning belongs to the word translated 
blessed in the Sermon on the Mount. — Verse 19. In six troubles .... 
yea, in seven. Six only are enumerated ; the seventh is omitted. This 
may be a significant allusion to Job's disease, such an affliction not be- 
ing mentioned at all in the list. Or, the use of these numbers may be 
merely proverbial. — Verse 21. Destruction, i. e., any such providential 
calamity as destroys life and property. — Verse 22. Famine is here the 
scarcity *which affects the whole land. The allusion in verse 20 is rather 
to personal starvation. — Verse 24. Visit thy pastures and miss nothing. 
An evident improvement on the phrase in King James's version, andshalt 
not sin. The idea common to both is that of shortcoming ; but the true 
sense is that the proprietor shall not come short when he counts his flocks. 

With this speech of Eliphaz, the issue is joined. The speech con- 
tains noble passages, and is full of truths or truisms, so misplaced as to 
be practically errors. Brentius says : " He who looks with spiritual 
eyes judges not the moral character of a man by his afflictions, but the 
affliction by the moral character." It was the very essence of Job's 
trouble that, being righteous, he seemed to be forsaken. But Eliphaz, 
assuming at once his guilt, began to deal with him for that, applying a 
series of inappropriate maxims and reflections. Thus the inner false- 
hood in the speech conflicts with its outer form. Truth thus handled 
becomes cant. 

The subtlety of this misunderstanding between Job and his friends, 
and of the misunderstanding of God on the part of Job, is the most re- 
markable peculiarity of this ancient drama. Compare it with " Prome- 
theus Bound," in which the issue between the hero and the gods is one 
of open hostility and brute force. Prometheus endures his torture in 
grim defiance, hugging to his breast the secret knowledge of a future dis- 
aster to his tormentor. There is no tragic misunderstanding in the plot. 
In this respect the drama of Job shows the higher art. 

CHAPTER VI. 

Verse 4. The figure is of poisoned arrows, causing madness; and 
hence taking away responsibility for wild words. — Verses 5-8. Animals 



162 THE BOOK OF JOB. 

don't complain when satisfied; but no one can pretend content with 
tasteless things. Job refuses to be such a hypocrite. — Yerses 8-10. Ee- 
peats the outbreak for which he was reproved. Cut me off, an allusion 
to the swift destruction by cutting of the tent-cords already described by 
Eliphaz. " The thing which you hold up as a warning, namely, sudden 
death, is the thing I most desire. For it would still be my solace ; yea, 
I would exult in unsparing pain." The last line of verse 10, For I have 
not denied the words of the Holy One, is taken on Ewald's authority to be 
a sort of ground of adjuration. Job prays for such a death as Eliphaz 
has threatened, claiming it as a favor due to his uprightness, not a pun- 
ishment visited upon sin. — Yerse 13. Is not my hope within me gone, and 
recovery driven away from me ? A justification of his prayer for death 
as release from hopeless pain. — Yerse 14. Job turns upon his' friends. 
His first thought, not so much defense against their suspicions as re- 
proach of their treachery : a characteristic of innocence. Ready to for- 
sake ; i. e., sorely tempted to lose faith. — Yerses 15-21. A vivid figure. 
The caravans strike many miles across arid plains, calculating to reach 
water. The brook, so full when the snows thawed, is dry. But they 
turn aside from their route to follow up its bed, hoping to find water 
above ; and, failing in this, they perish. Tema, Ishmaelites, Gen. xxv. 
15, 16; and living in Arabia, Is. xxi. 13, 14. Sheba: see note on i. 15. 
— Yerse 21. The figure applied : " You are afraid of being mixed up 
in my trouble." Those friends who feel the danger, but not the duty, 
of sharing a man's fall, are more likely to forsake him than stran- 
gers who can show sympathy without being themselves involved. " It 
is high time for us to look out for ourselves ; we can do no good 
here," is their feeling. The disciples forsook Christ and fled. Those 
who adhered to him in his defeat were his mother ; a few loving wom- 
en who were willing to lose all, if they must lose him ; a rich man not 
publicly connected with him, and not likely (being on good terms with 
the authorities) to get into trouble by showing sympathy ; and a bold 
guerrilla chief, accustomed to defy the opinions of respectable people, 
and already arrived at his final disgrace and punishment. — Yerse 
27. You would even cast lots for the orphan, and dig a pit for your 
friend. Strong examples of meanness, giving jointly the figure of 
traitors first plotting the destruction of a friend, and then casting 
lots to determine who shall own as a slave his fatherless child. — 
Yerses 28, 29. The friends rise, to retire in offended dignity; but are 
persuaded, by Job's pathetic though proud appeal, to stay and hear 
him. 



THE BOOK OF JOB. 163 



CHAPTER VII. 

Job appears to ignore the presence of the friends, after they return. 
He addresses his meditation to God. — Verse 2. The slave pants for the 
shade. — Verse 6. The figure of the weaver's shuttle is finer than that of 
a stream or a vapor, because there is a periodical alternation as well as 
a monotonous swiftness. — Verse 12. Am I a flood of the Nile, or a mon- 
ster of the wave (the crocodile), that I should be watched ? — Verse 17. 
Almost a parody of Ps. viii. 5, and cxliv. 3, and perhaps a scornful 
reference to them. — Verse 20 (last clause). Am I become a burden to 
thee? This is Delitsch's translation, and seemingly the most appro- 
priate. 

CHAPTER VIII. 

Verse 4. Remark the brutality of the charge against the sons of Job. 
Kind consolation this, to a bereaved parent ! — Verse 8. Probably in allu- 
sion to the aged Eliphaz, who speaks the wisdom of a past generation. 
Note throughout this speech the bolder tone of insinuation concerning 
Job's wickedness. 

CHAPTER IX. 

Verse % Of a truth, i. e., Indeed ! a sarcastic reply, following which 
Job proves that he can praise the almighty power of God as well as his 
interlocutors. The passage to the end of verse 10 is, so to say, a com- 
petitive hymn, and has hence been italicized in the paraphrase, to mark 
the transition back to the personal argument. It is easy to see that both 
in breadth of view and in sublimity of diction Job's poem surpasses those 
of the former speakers. — Verse 5. A description of an earthquake. — Verse 
6. The pillars thereof. This figure (even if it be a figure) is too common 
not to have a basis in an accepted natural philosophy. Compare 1 Sam. 
ii. 8 ; Job xxxviii. 6 ; Ps. lxxv. 3 ; civ. 5 ; Prov. viii. 29, etc. The ex- 
pression in Job xxvi. 7 is not inconsistent with it, since the pillars rest 
upon nothing, or in the hand of God. We have stated in another place 
the views of the earth's form, etc., apparently entertained by this writer. 
— Verse 8. He spread out the heavens. Rather, He bows the heavens, Ps. 
xviii. V, drawing them close with stormy clouds. Thus our expression 
of a " lowering " sky. Treads upon the heights of the sea. Deut. xxiii. 29 ; 
Amos iv. 13 ; Micah i. 3. — Verse 9. The Bear, containing the North 
Star, has been called in numerous nations, ancient and modern, by the 
name of some animal, and its importance among the constellations has been 



164 THE BOOK OF JOB. 

universally recognized. Orion, the star of winter ; the Pleiades, the stars 
of spring. The precession of the equinoxes has changed the relation 
which these constellations bore in ancient times to the equinoctial peri- 
ods. The secret chambers of the South, the regions of the heavens visible 
below the equator, and revealing, according to the reports of travelers, 
strange, unknown stars. — Verse 10. He doeth, etc. Job concludes this 
hymn by quoting from Eliphaz, verse 9, to emphasize the superiority of 
his own description of the Almighty's power. — Verse 11. Job recurs to 
his own case, as if saying that all this rhapsodizing over admitted facts 
is aside from the question at issue. God's wisdom and power would not 
justify injustice. He goes by me. Rather, He assails me. I see him not ; 
so, in verse 5, God is said to be move mountains " ere they are aware." — 
Verse 14. In this and following verses, call and answer are legal terms, 
like summons and answer in our courts. — Verse 15. Job would not answer 
as to an opponent, but submit as to a judge. — Verse 21. A picture of 
terrified confusion and the recklessness of fear. — Verse 23. The scourge. 
This phrase usually indicates a pestilence. — Verse 24. If not, who is it ? 
This is one of the points in the drama where the entire absence of any 
allusion to Satan or other malign spirits as the agents of evil is most re- 
markable. — Verse 26. Reed-skiffs, the papyrus-canoes of the Nile. — Verse 
33. Arbiter (in the common version, daysman), not mediator, in the sense 
of one who negotiates between a superior and an inferior. The idea is 
that God and man are not equals, and cannot submit an issue to arbitra- 
tion by a third party. — Verse 35. I would then speak without fear ; for 
the cause of my fear is not in me ; i. e., in a guilty conscience. 

CHAPTER X. 

Verse 1. Job recurs to his old complaint. The transition of the 
thought from the last chapter appears to be indicated in the paraphrase 
by the word yet. — Verse 2. I will say unto God. This speech, to the end 
of verse 19 (italicized in the paraphrase), is not a direct address to God, 
but a recital of what Job is resolved to say. His actual appeal to the 
Almighty comes later, in Chapter xiii., if, indeed, that also be not a re- 
hearsal. When Jehovah appears in answer to repeated challenges, Job 
has nothing to say. — Verse 3. And shine upon the counsel of the wicked. 
The passage is a bold allusion to the practices of human justice. Men 
torture prisoners to make them confess, because men have neither knowl- 
edge of the truth nor time enough to wait till it is revealed. Moreover, 
if they let the accused go from their grasp, they may not be able to re- 



THE BOOK OF JOB. 166 

capture him, should his guilt be made clear. Job declares that none of 
these excuses for the barbarity of imperfect human justice can apply to 
God. — Verse 18. Compare iii. 11, etc. Job returns in conclusion to his 
first complaint, as if to reassert that it was reasonable. 

CHAPTER XI. 

Yerse 5. Zophar seems to reply, after the usual introductory sar- 
casm, You say you would speak so and so to God. O that He might show 
you your folly by granting your wish, and by speaking to you ! — Verse 7. 
To perfection ; literally, to the summit. The preceding half of the verse 
is thus completed, and the thought cai*ried on. — Verse 10. The terms 
apprehend and call an assembly (in the common version shut up and gather 
together) are legal phrases, corresponding with arrest and open a court. 
Zophar means to indicate that, if God should appear, Job would find him- 
self an arrested culprit, not a litigant. — Verse 12. The wild ass ; not a 
type of stupidity, but of untrained ignorance. — Verse 15. A reference to 
Job's words, x. 15. — Verse 18. Thou wilt search and lie down without fear. 
An allusion to the evening inspection of house and fold. Compare verse 
24. 

CHAPTER XII. 

The wish of Zophar does not awe, but enrages, Job. He charges his 
friends with sycophantic partisanship, and turns upon them with bold 
denunciations of God's displeasure. This situation is dramatically and 
rhetorically very fine. — Verse 3. Who has not such things as these ? i. e., 
trite common-places kept on hand. — Verse 5. The paraphrase follows 
the accepted version. — Verse 6. Into whose hand God bringeth. The al- 
ternative reading, He who brings God in his hand, is generally favored, 
though not by Conant. Olshausen suggests that the weapon in the hand 
is meant. — Verses 6-9. Job repeats his proposition that God does as He 
will with good and bad. — Verses 11, 12. A challenge, introducing a com- 
petitive poem, which occupies the rest of the chapter. The ancient fash- 
ion of reciting in rivalry hymns to the gods, as illustrated in the early 
Dorian contests, the Pythian and Isthmian games (and in later times by 
the amabcean verses of Theocritus and the second Eclogue of Virgil), 
may have influenced the author of Job ; but he has employed it with far 
subtler skill, furnishing a natural motive for the contest, more dignified 
than a mere wager or prize. Job is indirectly attacked even by the 
praises of the Almighty, recited by his friends as if he needed to be im- 



166 THE BOOK OF JOB. 

pressed with such elementary truths ; and it is a part of his defense to 
show that he can even excel them in this style. The present passage 
rises above the plane of the similar productions of Zophar and the others, 
by extending the view of God's sovereignty to include the fates of nations 
as well as individuals. He also shows that God deals with ranks and 
classes, not according to human estimates of their sacredness. — Verses 
23-25. Supposed to be a sign that the book was composed after the be- 
ginning of the national disasters of the Hebrews. 

CHAPTER XIII. 

Job resumes the direct address. — Verses 1, 2. A sort of sarcastic 
parody of the appeal of Eliphaz to experience, v. 27. — Verse 4. Forgers 
of lies, botchers of vanities ; i. e., manufacturers of falsehoods and clumsy 
patchers of them into useless arguments. The figure appears to be that 
of unskilfully constructed water-skins, which will not hold water. Physi- 
cians, in the accepted version, is a secondary meaning of the word botch- 
ers, deduced from the idea of mending. — Verse 14. Two figures ; that 
of a lion, attempting to escape with his prey in his teeth; and that 
of a soldier, cutting his way out when surrounded. The thought is 
that no such desperate attempt would succeed : hence Job will not 
try to escape, nor (verse 15), since death is inevitable, will he be 
silent. — Verse 15. Though he slay me, yet will I trust in Him. An 
ancient but erroneous reading, found in some MSS., and now general- 
ly rejected, being traced by scholars to a clerical error. The true sense 
(harmonious also with the context) is, He will slay me; I may not 
hope. — Verse 17. This repeated demand for attention indicates that 
the listeners are impatient. — Verses 20, 21. He stipulates that his 
disease shall not physically incapacitate him, and that the terrible glory 
of God shall not appear, to confound him. 

CHAPTER XIV. 

Verse 1. Of woman born. Probably only a synonym for mortal, yet 
possibly a hint of the feebleness and imperfection ascribed by the an- 
cients to woman. Eve was first tempted. Minerva the wise was fabled 
not to have been born of woman. In the light of these and many other 
proofs of the lower place accorded to woman in ancient times, Christ's 
birth, honoring and exalting womanhood, appears as the fit commence- 
ment of the new era, in which woman by the genius of Christianity has 



THE BOOK OF JOB. 167 

been raised more and more to her true position. — Yerse 2. A flower. 
Any flower. The shadow. The shadow indicating the waning day. — 
Verse 6. As a hireling ; i. e., at least as much as a hireling. — Verses 7- 
13. A beautiful contrast between the apparent destruction of a tree, 
which may nevertheless grow again, and the death of man, which is com- 
pared to the drying-up of water. The ignorance of the ancients as to the 
real condition of water thus lost to sight gives force to the passage. — 
Verse 12. The heavens are here named, as in Ps. lxxxix. 29, 37, as a 
symbol of eternal duration, not as in Is. li. 6, doomed to perish. Hence 
the sense is that man will never return to this life. A continued exist- 
ence of some sort in the land of shadows is not denied. — Verses 13-18. 
A parenthetical digression, the sense of which is sufficiently explained in 
the paraphrase. The question in verse 14 is an interjection, rhetorically 
conveying a negative. — Verse 17. Sealed up in a bag ; i. e., filed away 
safely, like the record of a trial and conviction, beyond alteration. — 
Verse 18. The comparison beginning verse 7 is resumed, and the moun- 
tain offered as a second contrast to the tree. The carving-out of canons 
is compared to the human face furrowed by grief (verse 20, Thou changest 
his countenance), and the removal of earth and debris by floods to the 
removal of man, or masses of men, by death. — Verse 22. Man's suf- 
ferings here cannot be made good to him by the fortunes of his descend- 
ants. 

CHAPTER XV. 

In xii. 11, xiii. 6, 13, 17, etc., Job has repressed the interruptions of 
his friends, until they finally listen in silence to his impassioned speech. 
Eliphaz, being the oldest, is specially offended, and replies with a ludi- 
crous mixture of zeal for God and anger on his own account. — Verse 5. 
The tongue of the crafty. He regards Job as charging sin upon his 
friends, as a thief cries "stop thief!" — Yerse 10. An allusion to him- 
self. — Verse 18. What the wise have not hidden. Compare verse 8, where 
Job is ironically asked if he has kept his wonderful knowledge to him- 
self for so long a time. — Yerse 19. An allusion to some conquest of the 
land, or perhaps to Job himself as of a different race from Eliphaz, and 
one of more recent residence in Uz. — Verse 20. The argument here 
is that, though the wicked outwardly prosper, he is always in peril 
and fear. The implication is conveyed that Job's prosperity was of 
this kind, 'and the allusion to just such calamities as have overtaken 
him carries an indirect charge of tyranny (verse 27) and bribery (verse 
34) against him. 



168 TEE BOOK OF JOB. 



CHAPTER XVI. 



Verse 3. The question is the characteristic Hebrew form of stating a 
negative. The sense is, There is no end to words of wind ; else what 
could move thee again to answer ? The mysterious endlessness of wind is 
compared to the ceaseless babble of those who love to hear themselves 
talk. — Verse 8. The climax of all the suffering is that the suffering itself 
becomes a witness, that is, is construed as proof of guilt. — Verses 9, 10. 
A bold figure. God is represented as a lion, pursuing and rending his 
prey, and human critics as meaner beasts, crowding about the disabled 
victim with cowardly insult.— Verses 12, 13. A new figure, that of a 
wounded prisoner bound to the stake as a target. — Verse 14. Probably an 
allusion to battering rams. — Verse 15. Eorn, the sign of male strength 
and pride among beasts. Hence, doubtless, its use as an adornment of 
the head or helmet, both in ancient and in modern times. Many gods 
were sometimes represented with horns. Alexander the Great is por- 
trayed with horns, on coins. The legendary horns of Moses (shown for 
instance in Michael Angelo's famous statue) are traced to a mistranslation 
by Aquila and the Vulgate of Ex. xxxiv. 29, 30, 35. Grotius, who ac- 
cepts this error, suggests that the horns were to remind the Israelites 
of the golden calf! — Verse 18. The sense, to the end of the chapter, ap- 
pears to be : Earthy perpetuate my complaint ! My only witness is in heaven, 
inaccessible. Those who are at hand, my friends, only mock me. This is 
my cry (which I call upon Earth to echo forever) ; that God would render 
me equal justice as man to man ; and this is the reason of my appeal to 
Earth to perpetuate my complaint, that I shall soon pass away, and be un- 
able to repeat it in person. 

CHAPTER XVII. 

There is no division here in the sense. The thought is continued. — 
Verses 1, 2. I am doomed to die ; and my portion is with the dead already ; 
yet I must be tortured with mockeries and forced to pay attention to them. 
— Verse 3. Job appeals to God against Himself, as one might call even 
upon an enemy to bear witness to one's honor, at least. This, and other 
passages like it, seem to be best explained by the view elsewhere dis- 
cussed, that Job regards God as angry with him, and desperately en- 
deavors to break through the barrier of that passion, in order to reach 
the just, omniscient Being, who, once recalled to a candid consideration 
of the case, would acknowledge the innocence of His servant, and regret 
His own wrath. — Verse 4. Therefore thou wilt not exalt. Ewald's trans- 



THE BOOK OF JOB. 169 

lation, Therefore there is no betterment, i. e., no hope of rescue from 
them, seems preferable, in -view of the preceding and following context. 
— Verse 5. The eyes of his children shall fail. A parenthesis, height- 
ening the force of the description of treason just given. The sense, 
according to this view, would be: There is no hope for me from these 
stupid and false people, who would betray a friend into captivity, and 
leave his helpless children to starve. It is not necessary to believe that 
in this poetic invective actual allusion is made, as some suppose, to 
young children of Job, still remaining alive. On the other hand, the 
translation of Conant, though a great improvement upon the accepted 
version, still agrees with the latter in rendering verse 5 as an interjected 
aphorism, denouncing a curse upon such treason ; and this view appears 
to break unnecessarily the continuity of the thought. — Verse 6. The 
peoples ; i. e., the tribes. A retort on Eliphaz, who has boasted (xv. 
18, 19) of his ancient race. — Verse 12. Night is joined to-day ; light 
is just before darkness. The sense is that the last hour of Job's day is 
at hand. 

CHAPTER XVIII. 

Verse 3. Bildad takes offense at the figure of the jackals (xvi. 10). 
— Verses 12, 13. A terrible picture of a lost and starving wanderer. He 
devours the parts of his skin ; i. e., is reduced by hunger to tear his own 
flesh. Compare Is. ix. 19. — Verse 15. Compare Gen. xix. 24, Ps. xi. 6. — 
Verse 20, they that come after are the dwellers in the west, as they that 
go before are those in the east. If taken as referring to time, the latter 
half of the verse would be incomprehensible. 

CHAPTER XIX. 

Verse 20. With the skin of my teeth. Ewald thinks this an allusion 
to the fact that the Elephantiasis attacks tongue and mouth last, thus 
making speech impossible. By the skin of the teeth he understands 
the gums. But the phrase is more probably proverbial, and de- 
scribes, not a " narrow escape," but a complete loss ; the point being 
that the teeth have no skin, so that the skin of the teeth stands for 
nothing at all. — Verse 22. This appeal to the friends is the climax 
of Job's passionate outcry. It appears to be received in silence by 
them. — Verse 23. Oh that they were written in the book ! In putting 
these words into the mouth of Job, the author was actually writing 
them in a book. This is perhaps the most ancient instance of a liter- 

8 



170 THE BOOK OF JOB. 

ary device common to this day in romances and dramas. Thus, in 
many plays, an actor on the stage remarks, " This is as good as a 
play ! " or, " If this were acted in a play, people would say it was 
improbable!" and the like. Good examples may be found in Shakes- 
peare's "Twelfth Night " and " Julius Caesar."— Verses 25-27. But I, 
I know my redeemer lives, and in after-time will stand upon the earth 
(i. e., upon my grave) ; and after this my skin (i. e., this skin or body 
of mine) is destroyed, and without my flesh, shall I see God. Whom I 
for myself, shall see, and my eyes behold, and not another, when my reins 
are consumed within me. Mr. Froude argues from the word here trans- 
lated redeemer, which may mean deliverer or avenger, that the refer- 
ence is to a vindicating and avenging human successor, probably a 
kinsman. The latest and best interpreters reject this view, and re- 
gard the language of the passage as referring undoubtedly to an ex- 
istence beyond the grave. Without my flesh is generally admitted to 
be the better translation of the phrase rendered in my flesh in the 
common version. The literal meaning of the original is from my 
flesh, the ambiguity of which is analogous to that of the English sen- 
tence, " Out of the house, I saw," etc. (Here the person seeing might 
be in the house, though the strict construction of the words probably 
involves the opposite idea.) The text before us is therefore not to 
be understood as declaring the resurrection of the body, but the con- 
trary. The poetic figure boldly represents the Divine Avenger as stand- 
ing upon the earth which holds the decayed remains of Job, and 
Job as personally conscious of his presence, though disembodied. This 
passage, both in its signification as an isolated " proof-text " and in its 
relations to the plan and progress of the drama, has been much dis- 
cussed, and, as it seems to me, often misconstrued. Ewald finds in 
it the turning-point of the struggles of Job's mind, and professes to 
trace in the subsequent dialogue the victorious peace which this as- 
sured glimpse of immortality and recompense has imparted to the suf- 
ferer. Other commentators frequently refer to it as a sort of trumpet- 
note of triumph, sounded over all the conflict with doubt and de- 
spair. It is often cited as the first annunciation of life beyond death, 
and in a similar sense has been indissclubly associated with Christian 
sentiment and music. But an impartial consideration of the passage 
itself and of the context seems to discredit this interpretation ; which 
is, moreover, open to the objection (not removed by the ingenuity of 
Ewald) that it involves a violation of the unity and progress of the 
drama, and is not consistent with the argument of the author. To 



THE BOOK OF JOB. 171 

consider first this latter objection, the notion of some sort of con- 
tinued existence after death is recognized in earlier passages of this 
book, and in other books of Scripture of earlier authorship. The He- 
brew conception of Sheol corresponded with the New Testament Hades, 
except that it was less defined. That the shades of the dead were be- 
lieved to continue an individual existence, the story of the witch of Endor 
shows. Job's allusion to it in this passage does not produce any effect 
upon his friends. Zophar makes no allusion to it in his immediate reply, 
nor does the Almighty, in summing up the debate, mention it. It is ap- 
parently rather a reference to a well-known and common belief than the 
sudden declaration of a new truth. To say that it is the turning-point 
either of Job's inward or of bis outward conflict, seems to be assuming 
too much, since both conflicts go on unaffected by it. But this is really 
required by the logic of the case. Job complains of present injustice at 
the hands of an Almighty sovereign. Now, to this complaint the doctrine 
of future recompense brings neither adequate reply nor complete consola- 
tion. Injustice made good by subsequent compensation is not justice, 
but a device of human infirmity to repair the consequences of its own 
mistakes. A Being of. infinite resources could not justly make a forced 
loan, even under promise of future repayment. As Hengstenberg says, 
a God who has aught to set right in his government is no God. If we 
may correctly assume, then, that Job, in this passage, is not advancing a 
new doctrine as the solution of the mystery of Providence, but making 
use of an acknowledged belief, what is the meaning of the allusion ? The 
question is certainly not without difficulty ; but a consideration of the 
context and the argument throws some light upon it. Let it be remem- 
bered that Job's theory of his affliction is that God is inexplicably angry 
with him. Repeatedly he declares that, upon calmer reflection, God, 
knowing well his innocence, will regret the wrong thus inflicted, and will 
seek to repair it, but too late. In Chapter xvi., he calls upon the earth 
to perpetuate his protest, since human friends are false, and God with- 
draws Himself from present appeal. In the present passage the same 
thought recurs. Job wishes that his words were preserved to vindicate 
his character before men. As for himself, he feels sure of meeting God 
face to face, and receiving the long-delayed acknowledgment of his inno- 
cence. But it is his eyes, and not another's, which will see this sight. 
It will be, so to speak, a private, not a public acknowledgment. Job is 
not thinking of it as a complete atonement for his unparalleled afflictions, 
but rather as the belated confession to which he has already elsewhere 
made allusion (compare vii. 8, 22 ; x. 7, 21 ; xvi. 22). He has (xiv. 13- 



172 THE BOOK OF JOB. 

15) expressed parenthetically a yearning desire, admitted in the same 
breath to be vain, that God would recall him after a time from the nether 
world, as a prisoner pardoned and restored. Now he returns to a 
new infliction of the thought, and makes it the occasion of renewing 
the denunciation of xiii. 9-12. The connection thus established be- 
tween the 27th and 28th verses of the xixth chapter seems to com- 
plete the train of thought, which may be epitomized thus : that my 
protest of innocence could be recorded for my vindication before my 
fellow-men ! This, alas ! appears impossible. So far as I am con- 
cerned, God himself will visit my grave, and I, though long dead, shall 
rise at His coming, meet him face to face, alone, and hear Him confess 
my innocence. Nothing will be left Him then but to be my avenger. 
Too late for remedy, it will not be too late for vengeance. Then you, 
who have pursued me as guilty, will find your wrath to have merited His 
sword, and you will then find out what justice is — you who prate of jus- 
tice to me I This construction, while it may be startling to many read- 
ers, is entirely consistent with the previous utterances of Job, and 
with the course of the argument. It explains the anger of Zophar, 
which follows this bold attack just as the anger of Eliphaz (xv. 5, 6) 
followed the similar attack before (xiii. 10, 11). For a refutation of the 
ordinary interpretations of the passage, see Conant's "Introduction" and 
his critical and exegetical notes. The view here given is, however, not 
Conant's, and is suggested with deference. It is not fully expressed in 
the paraphrase, which is intended rather in this passage to reproduce the 
literal sense of the original, retaining even its obscurity. — Verse 28. The 
root of the matter ; i. e., the source of the trouble. 

CHAPTER XX. 

Yerse 7. According to his greatness, so shall he perish forever. The 
accepted version is here both unworthy and unfortunate. — Verses 12-16. 
The figure is of a sweet morsel, which, being swallowed, proves poison- 
ous, producing first vomiting, then death. The accepted version almost 
wholly misses the fine series of antithetic denunciations extending to verse 
24. — Verse 22. Every hand of the wretched, i. e., of his victims, reaching 
out for revenge. — Verse 23. Magnificent irony, lost in the accepted ver- 
sion. — Verses 24-25. A vivid figure of a fugitive, flying from combat at 
close quarters and pierced at a distance by the fatal arrow. — Verse 26. 
There is in the original a play upon words, which cannot be translated. 
The literal statement is : All darkness is hoarded for his hoards ; i. e., 



THE BOOK OF JOB. 173 

his hidden treasures shall prove to be hidden indeed — mere darkness, in 
fact, and nothing more. 

CHAPTER XXI. 

Verse 2. Ironical. Suppose you try a new kind of " consolation" name- 
ly, to sit still, and let me talk awhile! The suggestion has not lost force 
by the lapse of centuries. — Verse 3. The change from the plural to the 
singular indicates that Mock on is addressed specially to Zophar, the last 
speaker. — Verse 9. The scourge of God is murrain or pestilence ; in this 
case, as the context shows, the former. — Verse 13. In a moment; i. e., 
not like me, with lingering pain. A speedy death after a prosperous life 
is everywhere Job's ideal of good fortune. Disregard of this obvious fact 
has led to some ludicrous misconceptions of his meaning in this and simi- 
lar passages. — Verse 16. Job disclaims, in the midst of his description, 
any sympathy with the wicked man's view of life and God. — Verses 19- 
21. The accepted version here misses entirely the sense of one of the 
most important passages in the book. Will God treasure up iniquity for 
his sons ? On him let him requite it, that he may know ! Let his eyes 
see his destruction, etc. The declaration is that punishment of the nest 
generation is not an adequate or just retribution. — Verse 22. Will you 
try to teach God what are the facts ? He knows better. He knows that 
these arc the facts, to wit, one dies, etc. — Verse 27. The devices here allud- 
ed to are the indirect suggestions and analogies by which they had sought 
to convict Job of sin not only, but of particular sins, feeling about, as it 
were, to discover which was his- weak point. Compare viii. 6 ; xi. 14 ; 
xv. 6, 25-35 ; xx. 12, 19-28. They subsequently carry this method 
still further, openly charging specified crimes, for the purpose of find- 
ing out, perhaps, from Job's answers, what is his precise guilt. — Verse 
•30. The wicked is kept to the day of destruction. So Conant, and the 
accepted version. But the context favors another reading, viz., in 
the day of destruction (and likewise, in [not to] the day of wrath) ; the 
sense being that the wicked are notoriously not always punished, but 
rather preserved in the day of wrath. The plain reference to xx. 28 
and other passages is destroyed by Conant's view that this is an allu- 
sion to a judgment beyond death. The present speech of Job is full 
of references to what his friends have been saying, and must be read 
in the light of them. — Verses 32-33. The picture of a stately funeral. 
" Light lies the sod above him." His success draws all men to imitate 
his career, as he himself has imitated the example of countless prede- 
cessors. 



174 THE BOOK OF JOB. 



CHAPTER XXII. 

Eliphaz betakes himself to his last resort, open accusation. But he 
begins cautiously. — Verses 2-5. God is not profited by man's virtue. 
Hence He is an impartial judge. But it is doubly absurd to suppose that 
He would actually punish piety ; therefore it must be sin that He is pun- 
ishing. — Verses 12-14. These three verses are all included in the senti- 
ment ascribed by Eliphaz to Job. — Verse 16. Perhaps an allusion to the 
Deluge. — Verses 17-18. Such as say to God, Begone ! or such others, 
equally wicked, as say that God prospers evil-doers. The last clause of the 
18th verse is a sarcastic quotation of Job's disclaimer (xxi. 16). — Verse 
21. With him, i. e., with me, the righteous observer and counsellor. — 
Verse 24. Not a command, but a comparison. Return to God and eschew 
evil; and you could afford to throw away gold and silver, etc. Job is al- 
ready impoverished, and is not exhorted to throw away what he has not. 
The allusion to the gold of Ophir shows that it was obtained by " gulch- 
mining," as distinguished from gold which needed to be refined (xxviii. 1), 
or what is popularly known among our miners as " quartz gold," obtained 
by mining in the rocks. The alluvial gold appears to have been, as is the 
general experience now, more valuable, that is, less alloyed with silver, 
than that obtained from veins. Hence the special value attached to the 
gold frornthe brooks of Ophir. In our own country, different gold-mining 
districts have well-recognized, distinct reputations for fineness (i. e., puri- 
ty) of product. — Verse 29. When they are cast down ; i. e., not men, but thy 
ways. The sense is : Light will shine upon thy ways, and when they are cast 
down, thou shalt say, There is ascent again. — Verse 30. The accepted ver- 
sion is here absurd. Conant's is followed in the paraphrase. The verse 
presents an exquisitely subtile, almost humorous situation. Eliphaz holds 
out to Job, as a crowning happiness, that if he will repent, he will not only 
experience the divine favor, but be able to rescue sinners, through the 
power of his own innocence and consequent influence with God. If you 
will be very good, you may even be permitted to save the wicked, as we are 
trying to do now I With what delicate poetic justice the drama touches 
this point when at the close the self-righteous friends are told (xlii. 8) : Job 
my servant will pray for you. But him will I accept, that I visit not the 
folly upon you I 

CHAPTER XXIII. 

Verse 1. Even in this utmost trouble, it is rated sin if I do but com- 
plain ! — Verses 8-9. The ancients stood facing the sunrise, when they 



TEE BOOK OF JOB. 175 

determined the points of the compass. Hence forward, backward, lcft t 
and right, are terms for east, west, north, and south. — Verse 14. Many 
such things ; i. e., many mysterious fates. — Verses 15-1 7. Therefore. Job 
is appalled not so nmch by his own suffering as by the speculations 
which it arouses. 

CHAPTER XXIV. 

Job begins, verse 2, a description of open and high-handed oppression 
of the helpless, whose sufferings are described in verses 6, 6. In the field 
they reap his fodder, and glean the vineyard of the wicked; i. e., they live 
on the gleanings of the fields which they formerly owned, but of which 
(verse 2) they have been robbed. — With verse 9 begins a powerful de- 
scription of slavery originating in debt. — Verse 13. A new class of crim- 
inals is now described, those who sin in secret. — Verse 18 begins an iron- 
ical passage, as if Job had said, Of course they are swept away, yes! — 
The figure in verses 18, 19, is that of a flood which does not fertilize, but 
curses and wastes the earth and then dries up. — Verse 22. Here Job re- 
turns with sudden contrast to his own description of the real fate of the 
wicked. The paraphrase here follows Ewald, whose translation appears 
to be the best. Ec (i. e., God) maintains the strong by Eis might ; Ee raises 
up when no one is sure of life (i. e., Ee rescues them from threatened deat7i). 
— Verse 24. A picture of a prosperous life and a quick and happy death 
at the end. Like all ; i. e., in accordance with the common lot of men 
they are gathered, and are honored in the harvest, like the highest stalks 
of the grain. This throws back upon Eliphaz the picture he had drawn 
(verse 26) of a similar fate for the righteous. 



CHAPTER XXV. 

Bildad's reply is the last gasp of the argument on that side ; and 
the author shows this fact very delicately by putting into the mouth of 
Bildad mere echoes of what had been said already — the reiteration of one 
who is at a loss for fresh reasons. Compare ix. 2 ; xv. 15. 



CHAPTER XXVI. 

Verse 4. By whom hast thou, etc. A sarcastic allusion to Bildad's 
want of originality. Compare xx. 3, where Zophar says his own spirit 
has been roused to reply. Job now taunts Bildad, Well, what spirit do 
you rely on ? After this personal introduction, Job begins another " com- 



176 TEE BOOK OF JOB. 

petitive poem," a grand description of the power of God in the three 
worlds, overtopping the conception of Bildad, which comprised the starry 
heavens only. This episodical poena occupies the remainder of the chap- 
ter. — Verse 5. The shades tremble beneath the waters. The sea cannot 
hide from God the under-world. — Verse 11. A storm raised by His power. 
— Verses 12, 13. The calm following. The translation followed by the 
paraphrase of this passage is based on Ewald's. By His poiver he quells 
the sea ; by His wisdom he smote Rahab. (See note on iii. 8, where Rahab 
is translated " mourning " in the common version, and " leviathan " by 
Conant). By His spirit are the heavens adorned; His hand slew the ser- 
pent. He who overcame this monster (or these monsters, if two are 
meant), and bound it as a constellation in the sky, can quell the storm 
He has raised and restore to beauty the heavens He controls. — Verse 14. 
Bo, these are the borders of His ways ! Better, perhaps, the ends, i. e., the 
hither ends or beginnings — as of paths reaching into infinite distance. 
And what a whisper of a word is that we hear ! But the thunder of His 
power who can comprehend ? 

CHAPTER XXVII. 

After this episode, Job takes up his direct discourse, with a bold re- 
assertion of his own integrity, a disclaimer of the wicked life as his own 
ideal, and a bitter rehearsal of the vain dogmatic theory of his friends. 
— Verse 7. Bet my enemy be, etc. A proverbial phrase, meaning, / could 
not tvish an enemy anything worse than to be. It is not a curse upon an 
actual enemy. — Verse 9. Will God hear his cry, etc. The thought ap- 
pears to be that, when the wicked man is really in distress or at the 
point of death, he dares not call upon God : whereas Job, though at this 
time inexplicably shut out from the favor of God, had always heretofore 
delighted in the Almighty. — Verse 12. Why then speak ye what is utterly 
vain ? This question (less literally translated in the common version) 
seems to introduce the passage occupying the rest of the chapter, which 
Eichhorn regards, I think correctly, as a recapitulation of the " utterly 
vain " talk alluded to by Job. The passage is one of the most trouble- 
some to commentators, because it appears to be a retraction on the part 
of Job, and an admission of the truth of the assertions he has victorious- 
ly disputed. There are three views : 1. According to Ewald and others, 
Job here makes concessions which the previous heat of the argument 
caused him to omit ; or rather, as Conant says, " having refuted the false 
positions of his opponents, he now takes up this question [whether, after 



THE BOOK OF JOB. 177 

all, the way of transgression is wise], showing the general law of the 
divine government." But this view is, I think, open to several objec- 
tions. The passage is as unqualified in its terms as any of the speeches 
of the friends. Moreover, it consists to a large extent of repetitions of 
the very figures which they had used. Where Job speaks for himself in 
this drama, he does not usually copy the imagery of the other speakers, 
but almost invariably overtops their efforts with grander ones. Ori- 
ginality is a literary characteristic, as distinctly present in his other 
speeches as it is distinctly absent from this one. To say that he here em- 
ploys the previous language of his antagonists, but does not mean it in- 
the same sense, is to adopt a means of escape from difficulty which the 
text does not suggest, and which would only be tolerable if it were the 
only resort. Finally, such a turn in the discussion as this view implies 
is, I think, foreign to the spirit of the book, and inconsistent with the 
steadfast attitude ascribed to Job throughout. It must be remembered 
that the book is more didactic than dramatic. The personages are rather 
types than portraits. They represent different views of the problem 
under discussion ; and they do not change their minds ; nor does any 
one of them represent the author's own view, as I have elsewhere shown. 
Hence it is not necessary or appropriate to assume that Job drops the 
line of argument which he has followed intensely from the outset, and to 
which he afterward returns, in order to " take a wider view." 2. Kenni- 
cott thinks this passage to be the missing speech of Zophar, whose turn 
it should now be to speak for the third time, as the others have done. 
He thinks it has been inadvertently attached to the preceding words of 
Job by an error of copying. To this hypothesis the critical objections 
are less conclusive ; but it lacks positive support, either in the various 
versions of the original, or in the structure of the drama. After the 
feeble reply of Bildad (Chap, xxv.), it is quite appropriate that Zophar 
should say nothing ; and this, I think, is indeed implied in xxxii. 1. The 
artificial symmetry of the debate (Job, Eliphaz— Job, Bildad — Job, 
Zophar — and so on, three times round) must not be pushed too far, in 
the face of such objections as, for example, the style of xxviii. 1, which 
is, as will be shown, an appropriate episode, but lacks both the title and 
the introduction which elsewhere invariably mark the commencement of 
a new speech. According to Kennicott, this must be the beginning of 
Job's " summing-up." According to the internal evidence, I think it 
cannot be so. If (for reasons elsewhere given) we omit the speech of 
Elihu, as an interpolation, the argument for the symmetry of the debate 
is turned with startling force against Kennicott's view ; for we now have 



ITS THE BOOK OF JOB. 

(xxxii. 1) the three men " ceasing from answering Job," and immediately 
(xxxviii. 1), Then Jehovah answered Job ! That is, the Almighty ap- 
pears, in place of the silenced Zophar. 3. The view of Eichhorn and 
others, which I have adopted, and venture to support with some addi- 
tional arguments, is that Job, in the passage xxvii. 13-23 inclusive, 
rehearses the assertions of his opponents as specifications under his gen- 
eral charge of utter vanity (verse 12). In favor of this view, several lines 
of proof concur. Sarcastic quotations of this kind are common in the 
book. The dialogue, in its later parts, fairly echoes with cross-references 
among the debaters. Phrases are hurled to and fro, and more or less 
colored and distorted versions of previous utterances are employed by 
succeeding antagonists. See, for example, xxi. 17, 18 ; xxi. 28 ; xxii. 
12-14; xxiv. 18-21; as well as other passages already mentioned in 
these notes, and many which I have not paused to point out. Again, 
many of the figures of this passage are inteutional repetitions. Compare 
verse 13 with xx. 29; verse 14 with v. 4, xviii. 19, etc.; verse 11 with 
xx. 10, 22, etc. ; verse 18 with iv. 19 ; verse 20 with xxii. 16, etc. ; verse 
21 with xv. 30, etc. ; verse 22 with xx. 24 ; verse 23 with xxii. 19, 20, 
etc., etc. Finally, the passage, attributed in this sense to Job, forms a 
natural transition introducing the beautiful episode on wisdom, Chap, 
xxviii. According to this view, the course of the thought, after the com- 
petitive poem which closes Chap, xxvi., would be as follows : Job vehe- 
mently declares with an oath that he will not deny his integrity; he pro- 
ceeds to repudiate the inference that he deems wickedness as good as 
righteousness, because he has asserted that wickedness is often pros- 
pered; he declares that, when the wicked are afflicted, they have no 
thought of God or comfort in Him ; and with these preliminaries he re- 
turns to the attack, on precisely his old ground, and cites as utterly 
vain, and contradicted by acknowledged facts, the fine phrases of his 
opponents about temporal retribution. But, if their solution of the prob- 
lem is palpable folly, what is wisdom ? Thus he is led to the episode 
of Chapter xxviii., after which he returns to the consideration of his own 
individual case. That a man should be represented as pausing, in the 
midst of the passion of heated discussion and the passion of personal 
anguish, to recite such calm, speculative, and poetical passages as are 
often put into the mouth of Job, is chiefly, no doubt, due to the nature 
and purpose of the composition. Dramatic literature is full of instances. 
Shakespeare usually manages to make such passages as the soliloquy of 
Hamlet or Portia's description of mercy rise naturally out of the dra- 
matic situation. Other tragic authors are often less happy. In the Book 



THE BOOK OF JOB. 179 

of Job,' we may perhaps be justified in fancying a connection between 
the changes of topic and style in Job's speeches, and the recurring 
paroxysms of physical suffering which are imagined as calling back his 
thoughts from sublime generalizations to the special circumstances of his 
own case. Carried away by the reflections of Chap, xxviii., he " takes 
up his discourse again " (xxix. 1), in the tone of personal lament and 
protest. — Verses 14, 15. War, famine, and pestilence, three companions 
then as now. His widows shall not bewail ; i. e., He shall leave no widows 
to mourn him, all his house being destroyed. The meaning is not that 
his widows shall be glad he is gone. — Verse 16. As the dust . . . as the 
clay ; i. e., as common and abundant as these things. — Verse 19. Shall 
lie down and shall not be gathered ; he opens his eyes and he is gone. The 
curse lies in the unexpectedness and loneliness, not the quickness, of the 
death. He shall die in sudden terror, without friendly attendance. 

CHAPTER XXVIII. 

See notes on preceding chapters. The argument is : Why do ye 
attempt vainly to mark out the ways of God with men ? Wisdom — i. e., 
the true theory of life and providence — cannot be thus ascertained — dug 
up, as it were, like ore. No amount of searching will give the explana- 
tion of life's mystery ; and man's wisdom in the presence of the inscruta- 
ble facts is the resignation of faith (not of fatalism) and righteousness — 
the fear of the Lord, and the departure from evil. — Verses 1-11 inclusive. 
A fine description of ancient mining, of which verses 1-9 apparently 
refer to deep mining, and the remainder to surface mining with the aid 
of floods — a rude hydraulic mining system. We know that both were 
employed by the ancients. The meaning of this passage is hopelessly 
buried in the mistranslations of the common version. Conant's render- 
ing is excellent, but the full meaning can only be brought out in a para- 
phrase. This I have attempted (following Ewald in one or two minor 
points) with the more confidence, since my own profession as a mining 
engineer enables me, for this one occasion, to look upon my learned 
guides as laymen ! — Verse 1. Gold which they refine is the " quartz gold " 
of our American miners, which is often associated with pyrites, etc., and 
is retorted and refined by various operations, before becoming fit for use. 
The gold of Ophir (xxii. 24, xxviii. 16) seems to have been "placer" or 
41 gulch-gold," which is often very pure. Even the refining of the an- 
cients would probably leave the gold alloyed with silver ; but it is well 
known that some diluvial deposits (though not all) furnish gold of ap- 



180 THE BOOK OF JOB. 

proximate purity. The color of such gold would show its superiority ; 
and hence, perhaps, the special excellence attributed to the gold of Ophir. 
The statement here is that native silver, inferior gold, and iron and cop- 
per ores occur in veins underground. — Verse 4. Forgotten of the foot, 
they swing suspended far below. A vivid description (of which it is use- 
less to seek any trace in the common version) of the miners hanging by 
ropes in a shaft, unknown to those who walk above them on the surface. 
— Verses 5, 6. A comparison between the peaceful grain-fields above 
and the strange fields and methods of labor below. — Verses 9-11. Rocks 
and bluffs are removed, streams are turned from their courses, and pre- 
cious things are sought in their beds— as in our present surface, bar, and 
gulch mining for gold. — Verses 16, 17. Manufactured jewelry is here 
meant, as more costly than mere gold or silver unwrought (verse 15). 

CHAPTER XXIX. 

See notes on Chapter xxvii. — Verse 7. Job's house, or settlement 
(compare i. 4, etc.), was apparently near a city, where he was known and 
honored. — Verse 14. / put on righteousness, and it clothed itself with me 
— not, it clothed me. The thought is, I put it on and it put me on ; i. e., 
I was righteous outwardly and inwardly. — Verse 18. As the phoenix shall 
I multiply days. This translation (Ewald's) is better than sane?. Com- 
pare the first half of the verse. The legend of the phoenix is of Eastern 
origin. In one form of it, the bird builds his own funeral pyre and dies 
in his nest, to rise again from his own ashes. But this form may have 
been later. All the legends seem to have in common the idea of great 
longevity and some mysterious power of prolonging or renewing life. It 
is of course not necessary to suppose that Job here alludes to the phoe- 
nix, as did the early Christian fathers, as a type of the resurrection. In 
fact, it must be confessed, the conjecture of Ewald, though both in- 
genious and probable, is not very well supported philologically. It 
has the Talmud and rabbinical writers to back it ; but the cautious 
Conant calls it a "foolish conceit." If the rendering sand is retained, 
the general meaning is not changed, but a commonplace mixed figure 
is substituted for a striking and consistent one. Hence I have followed 
Ewald. — Verse 23. The latter rain is the spring rain, and the most im- 
portant to the growing crops. Compare Deut. xi. 14; Prov. xvi. 15; 
Jer. iii. 3, v. 24 ; Hos. vi. 3 ; Zech. x. 1, etc. — Verse 24. They could 
not believe it for joy when I smiled, nor woidd they do anything to forfeit 
my favor. 



THE BOOK OF JOB. 181 



CHAPTER XXX. 

The opening description indicates a race of slaves, different from any 
classes heretofore described, unless they be those of xxiv. 4. — Verse 4. 
The salt-plant grows among shrubs or in hedges. It has juicy leaves 
and buds of saltish taste. The broom-root is very bitter, and would not 
be used for food, except in dire necessity. — Verse 8. The foolish are 
usually the heathen (compare ii. 10). These degraded beings are prob- 
ably descendants of the aboriginal inhabitants. — Verse 11. Because He 
has let loose His rein « . , . they also cast off the bridle ; i. e., they charge 
upon me, because they see that God has done the same. — Verse 12. On the 
right, the position of the accuser. This " brood " of assailants appears 
to consist of the personified soitows and afflictions of Job, rather than 
of a new class of human enemies. — Verses 16, 17. The day and night 
symptoms of his disease. — Verse 18. My covering ; i. e , my skin. 

CHAPTER XXXI. 

Job concludes with a final, solemn asseveration of innocence, speci- 
fying the crimes of which he has been directly or indirectly accused. 
— Verse 1. For (not with) my eyes ; i. e.,for my eyes to obey. The terms 
of this covenant are then given: How should I look, even, upon a maid, 
since God sees all and will punish ivickedness ? Job gives this as his 
former belief, and challenges God on this basis to punish him if he has 
sinned. In the enumeration of crimes we have, first, robberies by fraud 
and treachery, including deceit (verse 5), stealing (verse 7), and adultery 
considered as treachery to a friend (verse 9. The patriarchal notions, 
in which the proprietorship of the husband was the leading idea, inspire 
this verse). Then follow wrongs inflicted by a master upon his servants 
(verses 13-15 inclusive) ; then neglect and violence toward the weak (16- 
23 inclusive) ; then idolatry, of gold (24, 25), and of the sun and moon 
(26, 27) ; revenge (29, 30) ; lack of hospitality (31, 32); concealment of 
any iniquity (33) ; and finally, cruelty and oppression generally (38). 
This last has been covered by the foregoing catalogue ; but Job returns 
to it, as the charge most offensively and frequently pressed by his accu- 
sers. The great value, to the student of the history of human culture, 
of a catalogue like this, which evidently sums up the cardinal sins of the 
moral code of the time, is self-evident. — Verse 35. that I had one who 
would hear me! Behold my sign ; let the Almighty answer me, and my 
adversary write a charge. A challenge in legal terms. 



182 THE BOOK OF JOB. 



CHAPTER XXXVIII. 

Six chapters, containing the speech of Elihu, are here omitted. See 
the introductory portions of this volume, and the notes on Chapter xxvii. 
Jehovah (not Deity merely) answers Job. — Verse 1. Out of the storm. 
This seems to be an allusion to the approaching thunder-storm described 
by Elihu (xxxvii. 1, 5), and thus a proof of the genuineness of the chap- 
ters I have omitted from the Paraphrase. But if, for any apparently 
good reason, the speech of Elihu be regarded as a pious interpolation 
or later addition, this phrase may have been added also, to connect 
the two portions ; or the description of the thunder-storm may be but 
an amplification of the hint here given. The main point is, that the 
Almighty still refuses to appear in person, as Job has demanded, but 
speaks through the veil, so to speak, of a great natural phenomenon. 
The reverence of the author in this respect is in sublime contrast to the 
puerile conceptions of later and middle-age literature. The same feature 
is found in all the Scriptures. God speaks, but He does not appear. — 
Verse V. The morning stars ; i. e., the angels, called in the next line, 
which merely repeats the thought in alternative phrase, the sons of God. 
— Verse 13. A fine figure of the dawn, shining around the horizon, as 
one might embrace the margin of a gigantic dish. The wicked are 
scared away by the day from their evil courses. — Verse 14. The earth is 
changed as if a new stamp had been pressed upon it, and the hills stand 
forth as in gay apparel. — Verse 15. The light of the wicked (i. e., secret 
malefactors) is darkness. — Verses 16, 17. The gates of the under-world 
are conceived to be in the bottom of the sea. Compare xxvi. 5. — Verse 
19. The division of light and darkness considered a mystery. In all this 
catalogue of natural phenomena, given to convince Job how little he 
knows about the laws of the universe, many things are enumerated 
which we now " understand ; " yet with all our science we have only put 
the mystery a little further back. — Verse 21. Not a question, as in the 
common version, but an assertion in scornful irony. — Verse 22. Hail and 
snow are ranked as unusual and disastrous occurrences, as is natural in 
a warm climate and a pastoral and agricultural region. — Verse 26. The 
ministration of rain to uninhabited wastes is emphasized as showing that 
the needs and prayers of men are not the only occasion of God's activity. 
— Verse 31. See note on ix. 9. — Verse 33. An indication of the ancient 
belief in the influence of the stars upon earthly affairs. — Verse 36. The 
words here commonly translated inward parts and heart (according to 
Conant, reins and spirit) are more probably, as Ewald, corroborated by 



THE BOOK OF JOB. 183 

the context, argues, terms referring to meteorological phenomena. The 
change in the form of the questions may be significant. From verse 31 
to verse 36, it is, Boat thou control the seasons, stars, clouds, rains and 
lightnings? In verse 36 and following verses it is, Who inspires and 
directs, then, the atmospheric wonders, numbers the clouds, and pours the 
rain ? Verse 39. The references to the animal kingdom comprise only 
wild animals, of which man possessed little knowledge or control. Con- 
cerning the horse, an apparent exception, see notes on next chapter. 

CHAPTER XXXIX. 

The breeding of wild goats and deer is described, in implied contrast 
with the care given by man to the breeding of domestic animals and the 
raising of their young. — Verses 3, 4. They cast away their pains. Their 
young mature, etc. The wild animals, though untended by man, have 
easy birth-pains, soon forgot ; and their offspring grow up and go off on 
their own account — God being the only shepherd who cares for them, yet 
His care being sufficient to effect all that man takes so much trouble to 
arrange in domestic flocks. — Verse 5. Compare xxiv. 5; Is. xxxii. 14; 
Jer. ii. 24 ; Hos. viii. 9 ; Dan. v. 21. — Verse 9. The wild ox. Probably 
a species of ox now extinct, but formerly inhabiting parts of Asia and 
Europe. The oriental buffalo is known to have been domesticated for 
many centuries, and hence does not answer the description here given. — 
Verses 13, 14. The wing of the ostrich waves exulting ; with pious pinion 
and plumage ? Nay, she abandons, etc. The question is merely a rhet- 
orical negative ; and the meaning is that the magnificent plumage of the 
ostrich is not piously devoted to brooding her eggs. The stork, which 
assiduously cares for its young, is called pious. Thus in Ps. civ. 17, 
where the pious is properly translated the stork. Hirzel suggests that 
there is in this description of the ostrich an allusion (for contrast) to the 
stork. The common version confesses failure in translating the passage, 
by desperately adding the words Gavest thou ? to make sense. But this 
sense is not the true one. The habits of the ostrich, not its wings, are 
described as remarkable, and attributed to God's ordainment. — Verse 19. 
Both the allusion to the horse (verse 18) as used in hunting the ostrich 
and this description of the war-horse represent this animal, not as famil- 
iarly known and used for domestic purposes, but rather as an object of 
special wonder for speed and spirit. We may perhaps fairly infer that 
the author conceives ostrich-hunting to be known to Job by hearsay, and 
the use of chariots in war by terrible experience of their effects. He is 



184 THE BOOK OF JOB. 

nowhere represented as owning horses. — Terse 19. With terror, not thun- 
der. The literal meaning is trembling, and the reference is to the terrible 
shaking of a heavy mane. — Verse 21. They paw in the valley, etc. The 
word here rendered paw is held by Ewald to mean hesitate, spy about, re- 
connoitre ; and the verse, in this view, gives a contrast between the cau- 
tion of an army in the valley and the reckless courage of the war-horse, 
which dashes exultingly down among them. The vivid picture of a char- 
iot-charge against bowmen and spearmen is thus heightened in effect. — 
Verse 24. Sioallows the ground ; i. e., devours distance with his speed. Be- 
lieves not, etc. An expression of the joy with which he hears the trumpets 
sounding the onset. A similiar phrase occurs in xxix. 24. — Verse 25. 
Shoutings. Battle-songs and war-cries are included. — Verse 26. Some 
hawks, it is said, are birds of passage. — Verses 2*7-30 inclusive. The 
eagle does not eat carrion, and hence this description has been supposed 
to refer to the vulture. But the slain (verse 30) may be of the eagle's 
own slaying. — Verse 30. Suck up, or are thirsty for. This sublime pict- 
ure is copied in Tennyson's brief poem, " The Eagle," which I cannot 
forbear quoting : 

"He clasps the crag with hooked hands ; 
Close to the sun in lonely lands, 
Einged with the azure world he stands. 

" The wrinkled sea beneath him crawls : 
He watches from his mountain walls, 
And like a thunderbolt he falls." 

CHAPTER XL. 

There is here no discussion of Job's case. He is admitted to be 
innocent. That is the very basis of the Divine rebuke, which consists, 
thus far, in showing him how many things beyond the knowledge and 
power of man are continually managed by God. It is not because He does 
not care, but because He cares so much and for so many, that man cannot 
understand His providence. There is necessary pain in the operation of 
natural law, with which, nevertheless, God's purposes and the uses of our 
pain to us are consistent. — Verses 3-5 inclusive. Job confesses that this 
view is unanswerable. It is the evident purpose of the author to repre- 
sent Jehovah, not as entering the argument, but as uttering the incontro- 
vertible facts beyond argument. — Verse 8. The terse application of the 
preceding reflections. Wilt thou treat me as thou sayest I treat thee? By 
ascribing his unmerited suffering to God's unreasoning anger, Job has 



TEE BOOK OF JOB. 185 

himself condemned God unheard. Annul my right (or, as in the common 
version, disanmd my judgment) is neither usurp my sovereignty nor deny 
my wisdom, but, refuse me justice — just what Job complains of in xxvii. 
2, and other passages. — Verse 9. A new inflection of sarcastic rebuke. 
Or canst thou do it better? Then try. — Verse 14. That thy right hand can 
save thee. The ironical invitation is that Job shall undertake the manage- 
ment of the universe, and, of course, besides punishing evil-doers, rescue 
himself. And the thought lying back of this sarcasm is, as has been 
suggested by the survey of Nature already given, that Job could not har- 
monize the ends he would seek with the vast, complicated, and unknown 
conditions of universal government. A perfectly wise providence must 
be also omniscient and omnipotent. — Verse 15. The description of the 
behemoth and the leviathan, which extends from this point to the end of 
the next chapter, is rejected by Ewald as a later addition. His reasons 
are, that the argument is closed with xl., 14; that these two descriptions 
are in style unlike the preceding ones, being feeble and prolix ; that they 
are likewise without the moral meaning elsewhere enforced, since the 
monsters are described, not as illustrations of God's wisdom and power, 
but simply as monsters ; and that the drama is improved by taking them 
out. Ewald adduces also some peculiarities in the language as proofs of 
a different authorship. On candid examination, all these grounds appear 
to be more ingenious than valid. It is true that the catalogue given in 
Chapter xxxix. is sufficient to illustrate the power and wisdom of the 
Almighty, and His multifarious administration in Nature. But so would 
a shorter catalogue have been. Every description, indeed, carries the 
argument complete in itself; and it would be as fair to strike out the 
war-horse or the eagle, as the behemoth or the leviathan, on the plea of 
superfluity. It is true, again, that the climax of the argument is xl. 8-15 
(though this is not exactly the way in which Ewald conceives it). But 
we are not justified in declaring positively that the climax must be the 
end. On the contrary, there seems to be a natural connection between 
the challenge to Job, to try his hand at managing the world, and the re- 
sumption of the enumeration of things which he could not comprehend 
or control. As for the alleged absence of moral purpose in these two 
descriptions, it can scarcely be maintained in view of xl. 15, 19 ; xli. 10. 
The alleged feebleness of the style is certainly not established, nor are 
Ewald's philological arguments on this passage generally accepted. Fi- 
nally, it should be borne in mind that the author of Job possessed and 
exercised the same right as any other poet, of introducing fine passages 
in adornment of the general thought and in enforcement of the general 



186 THE BOOK OF JOB. 

purpose of his drama. Job's discourse on "Wisdom (Chapter xxviii.), like 
the Almighty's description of the two monsters, besides being appropriate 
to the plot and the personage, is a legitimate display of the genius of the 
author. To say that the drama would be improved by striking out this 
passage or the other, is legitimate criticism, though it may not be well 
founded. So Goethe, in "Wilhelm Meister," "improves" the play of 
" Hamlet ; " but he does not argue that the passages he amends are not 
Shakespeare's. And as to the improvement itself, most of us still prefer 
Shakespeare's "Hamlet " to Goethe's. While we retain, then, as genuine, 
the passages here discussed, it must be confessed that the attempts of 
commentators to give them any significance beyond that of a further ex- 
tension of Chapter xxxix. are unsuccessful. — Verse 15. The behemoth, 
i. e., the river-ox or hippopotamus, strong but mild, is contrasted with 
the leviathan or crocodile (xl. 1), who is strong and fierce. — Verse 19. 
He who made him dulls his sword. This is Ewald's rendering. The 
thought is that God has established the strange distinction in habits be- 
tween the mighty but peaceful and graminivorous river-ox and the terrible 
crocodile. — Verse 20. Perhaps a hint of the use to which the tusk of the 
hippopotamus is applied, in rooting up plants. Although he lives in the 
water, yet he takes his food on the mountains, where other beasts play 
unharmed around him. — Verse 23. Jordan. Used for any large stream. 
Not a proof that hippopotami ever inhabited the Jordan. 

CHAPTER XLI. 

The leviathan is here doubtless the crocodile. The exaggerated terras 
of the description may be regarded as poetic license merely, or as indi- 
cating the author's lack of familiarity with the animal, and consequent 
reliance upon travelers' stories. Both the hippopotamus and the croco- 
dile were worshiped in Egypt as gods — a circumstance which enhances 
the force of the thought that Jehovah created them and is their master. 
— Verse 1. Wilt thou undertake to do with the crocodile what can be done 
with the hippopotamus ? — Verse 6. Dig a pit (common version, make a 
banquet) is perhaps better given by Ewald, cast lots. — Verse 18. The 
Egyptians represented the dawn as a crocodile coming to the surface, or 
lying with the top of its head and its eyes just out of water. — Verse 24. 
The nether millstone. The heavier, perhaps also the harder. — Verse 30. 
Shard points are under him ; he spreads a threshing-sledge over the mire. 
The trail of the crocodile is compared to that of a threshing-sledge, a 
sort of heavy harrow. 



THE BOOK OF JOB. 187 



CHAPTER XLII. 

It is evident that the first part of verse 3 and the whole of verse 4 
are quotations. Compare xxxviii. 2, and xl. 1. — Verse 7. Jehovah con- 
demns the friends in language of profound significance, declaring that 
they have not spoken of Him what is right, and approving Job's concep- 
tion of His providence. Since Job has already been rebuked for ascrib- 
ing unjust anger to God, it is evidently the remainder of his view which 
is thus approved. This may be found in those passages in which he 
rises above his own sufferings, notably in the chapter on Wisdom (xxviii. 
28. See note on this passage, and also general discussion in the intro- 
ductory chapters of the present volume). — Verse 8. And Job my servant 
will pray for you. See note on xxii. 30. — Verse 11. A kesita (common 
version, piece of money) was probably not a stamped coin, but a certain 
weight of gold or silver. The word occurs in Gen. xxxiii. 19, to which 
reference is made in Josh. xxiv. 32, from which latter passage it appears 
that the kesita was, in that instance, silver. It is not mentioned else- 
where in Scripture, and its value is undetermined, unless we accept the 
supposition (having for its very meagre basis a comparison of Gen. 
xxxiii. 19 with Gen. xxiii. 16) that it weighed four times as much as the 
shekel. But the patriarchal shekel itself is an unknown quantity. All 
that can be said is, that it was certainly not stamped and current by au- 
thority ; for it is declared to have been weighed out by Abraham at its 
market value {current with the merchant). — Verse 12. Comparison of 
these figures with those of i. 3, shows the details of the narrative to be 
in part, at least, fictitious. — Verse 14. The names of the three daughters 
(Jemima, a dove, Keziah, the spicy cassia, and Keren-happuch, a paint- 
horn, or casket for cosmetics) are also adduced as evidences of fiction, 
all three being names to indicate beauty. By itself, this argument would 
be weak ; as a corroboration of many other signs of art in the story, it 
may be accepted. — Verse 15. Gave them an inheritance among their 
brethren. Not usually granted to daughters. See Num. xxvii. 8. — 
Verse 16. This term of life is attributed to the later patriarchal period. 
Compare Gen. xi. 10-26 ; xxv. 7, 8 ; xxxv. 28, 29. 



THE END. 



COWLES'S NOTES ON THE OLD TESTAMENT. 



I. THE MINOR PROPHETS. 

1 vol., 12mo. $2.00. 



II. EZEKIEL AND DANIEL. 

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III. ISAIAH. 

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IV. PROVERBS, ECCLESIASTES, AND 
THE SONG OF SOLOMON. 

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V. NOTES ON JEREMIAH. 

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By Rev. HENRY COVVLES, D. D. 



From The Christian Intelligencer, N. T. 
"These works are designed for both pastor and people. They embody the re- 
sults of much research, and elucidate the text of sacred Scripture with admirable 
force and simplicity. The learned professor, having devoted many years to the 
close and devout study of the Bible, seems to have become thoroughly furnished 
with all needful materials to produce a useful and trustworthy commentary.'" 

From Dr. Leonard Bacon, of Tale College. 
"There is, within my knowledge, no other work on the same portions of the 
Bible, combining so much of the results of accurate scholarship with so much 
common-sense and so much of a practical and devotional spirit." 

From Rev. Dr. S. Wolcott. of Cleveland, Ohio. 
"The author, who ranks as a scholar with the most eminent graduates of Yale 
College, has devoted years to the study of the Sacred Scriptures in the original 
tongues, and the fruits of careful and independent research appear in this work. 
With sound scholarship the writer combines the unction of deep religious expe- 
1 rience, and earnest love of the truth, with a remarkable freedom from all fanciful 
speculation, a candid judgment, and the faculty of expressing his thoughts clearly 
and forcibly. 11 

From President F. B. Fairfield, of Hillsdale College. 
" I am very much pleased with your Commentary. It meets a want which 
has long been felt. For various reasons, the writings of the prophets have con- 
stituted a sealed book to a large part of the ministry as well as most of the com- 
mon people. They are not sufficiently understood to make them appreciated. 
Your brief notes relieve them of all their want of interest to common readers* 
I think you have said just enough." 



COWLES' NOTES-Continued. 



VI. THE REVELATION OF JOHN. 

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much judicious comment on the Apocalypse within so brief a space." — 
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VII. THE PSALMS. 

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" The sweet singers of Israel have found in Dr. Cowles as congenial 
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VIII. THE TENIA TE TJCH. 

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IX. HEBREW HISTORY. 

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Testament. A book of absorbing and often of fascinating interest. Dr. 
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X. THE GOSPEL AND EPISTLES OF JOHN. 

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"One may feel safe in purchasing any commentary from the pen of 
Dr. Cowles. No student of the Scriptures should be without Dr. C.'s 
commentaries ; they are so concise, judicious, and spiritual."— Xsashville 
Christian Advocate. 



XI. THE BOOK OF JOB. 

1 Vol., 12mo. $1.50. 
This volume (1878) completes the Old Testament. 



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in. 

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TEIT-WOEK II PALESTIIE : 

A Escort of Discovery and Alventiire. 

By CLAUDE REIGNIER CONDER, R. E., 

Officer in Command of the Survey Expedition. 

Published for the Committee of the Palestine Exploration Fund. 

With 33 Illustrations by J. W. WHYMPEB. 



2 Vols., 8vo. 



Cloth, $6.00. 



CONT 

The Road to Jerusalem. 

Shechem and the Samaritans. 

The Survey of Samaria. 

The Great Plain op Esdr^lon. 

The Nazareth Hills. 

Carmel and Acre. 

Sharon. 

Damascus, Baalbek, and Hermon. 

Samson's Country. 

Bethlehem and Mar Scba. 

Jerusalem. 

The Temple and Calvary. 



ENTS. 

Jericho. 

The Jordan Valley. 

Hebron and Beersheba. 

The Land op Benjamin. 

The Desert of Judah. 

The Shephdah and Philistria. 

Galilee. 

The Origin of the Fellahin. 

Life and Habits of the Fellahin. 

The Bedawin. 

Jews, Russians, and Germans. 

The Fertility of Palestine. 



This book is intended to give as accurate a general description as 
possible of Palestine, which, through the labors of the Committee of the 
Exploration Fund, is brought home to us in such a way that the student 
may travel, in his study, over its weary roads and rugged hills without 
an ache, and may ford its dangerous streams and pass through its mala- 
rious plains without discomfort. 



D. APPLETON & CO., 549 & 551 Broadway, New York. 



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